Podcasts about jewish christians

Saturday, 24 May 2025   But beware of men, for they will deliver you up to councils and scourge you in their synagogues. Matthew 10:17   “And you caution from the men. For they will deliver you to the councils, and in their synagogues they will flog you” (CG).   In the previous verse, Jesus told the apostles that they were being sent out as sheep in the midst of wolves. He now begins to explain who these wolves are, beginning with, “And you caution from the men.” He uses the same word and conveys the same idea as what He said about the false prophets in Matthew 7:15 –   “And you caution from the false prophets who – they come to you in clothes of sheep, and inwardly they are wolves – rapacious.”   Just as the false prophets were there to destroy those who carried the true message of Christ, there would be people resistant to their message in the towns and cities they would visit. Understanding this, He continues with, “For they will deliver you to the councils.”   The word here is the same first seen in Matthew 5:22 sunedrion, a sanhedrin or council. This is plural, and so it is not referring to the main Sanhedrin, but a lower set of councils or courts located in the provinces and probably connected to the synagogues. The word signifies a sitting together. Thus, it is a council of men gathered for a set purpose. He also says, “and in their synagogues.”   The word has also been seen already. It is a designation for a solemn Jewish religious assembly. Strong's says of this word, “by analogy, a Christian church.” Depending on what he is talking about, this may be incorrect. The word is used in the gospels and Acts, always when referring to a gathering of the Jews. It is only again mentioned in James 2:2 and Revelation 2:9 and 3:9. Each of those instances refers only to a Jewish gathering.   It may be a Christian meeting, but only in the sense of Jewish Christians, such as today's messianic Jews. It is not a term used in the Bible to describe a gathering of Gentiles. Finally, Jesus says of what will occur there, “they will flog you.”   This is a new word, mastigoó, to flog. It is referring to the law of Moses and what is allowed as punishment for transgressors –   “If there is a dispute between men, and they come to court, that the judges may judge them, and they justify the righteous and condemn the wicked, 2 then it shall be, if the wicked man deserves to be beaten, that the judge will cause him to lie down and be beaten in his presence, according to his guilt, with a certain number of blows. 3 Forty blows he may give him and no more, lest he should exceed this and beat him with many blows above these, and your brother be humiliated in your sight.” Deuteronomy 25:1-3   Jesus is warning His apostles that this is what they can expect when proclaiming the good news within the land of Israel at this time. Paul refers to this in his second letter to the Corinthians –   “From the Jews five times I received forty stripes minus one.” 2 Corinthians 11:24   Life application: Notice the common denominator in the words of Jesus, the type of gatherings described, the words of Paul, and the context of “who and what” concerning what is stated. It is all about the apostles' evangelization of the Jews within the land of Israel at this time. Even if Jesus' words may extend beyond that, though, in the coming verses, the context here excludes Gentiles entirely.   In other words, these words cannot be later applied to the Gentile-led church or Gentiles in general. They only refer to what will come upon Jesus' Jewish apostles in their ministry to the people of Israel.   Paying attention to, as well as maintaining, proper context reveals this truth. Therefore, if you hear a sermon or teaching on these verses that are then applied to you personally or the church in general, you will know that the instructor has not properly considered the context.   A sermon or teaching on these verses should be for reference and instruction concerning the apostles' interaction with their people, Israel. Going beyond that will lead those instructed to a false understanding of what Jesus is instructing.   Lord God, it is true that any believer who is willing to proclaim the truth of Jesus may be persecuted for that proclamation, but help us not to use verses that are not intended for us concerning this to justify that it is so. Instead, help us to rightly divide and consider Your word. Amen.

Jeremiah 30-31 are chapters often quoted and sung because of their beautiful images of divine closeness, renewal, and the posthumous figure of Rachel crying in prayer for the return of her exiled children. Dr. Malka Simkovich, who spent more than a decade teaching in Christian settings, always overlooked these prophecies as significant for the Jewish story, having long ago been adopted by the Christian world as the foreshadowing of their ‘new testament'  (Jer. 31:30-32). In this conversation, she highlights the importance of these chapters for the Jewish narrative in this challenging moment, and thinks out loud with us about what it means for the Jewish world to enter a new chapter of history, devoid of divine metaphors and full of embrace for one another. Dr. Malka Z. Simkovich is the Editor-in-Chief of the Jewish Publication Society and Visiting Professor at Yeshiva University's Revel Graduate School for Jewish Studies. She has written several award-winning books on Second Temple Judaism and hundreds of articles. Simkovich served as the Crown-Ryan Chair of Jewish Studies at Catholic Theological Union from 2014–2024, and speaks regularly to audiences across North America and beyond on topics related to the Hebrew Bible, Jewish history, and contemporary Jewish-Christian relations. This is a special podcast miniseries produced by Matan and hosted by Dr. Yosefa Fogel Wruble which will drop each week of the Omer counting between the holidays of Pesach and Shavuot. In each episode, a Bible scholar explores an iconic biblical text in light of the changing Israeli, Jewish, and world realities.

The apostle Paul addresses particular issues between Jewish Christians and Gentile Christians. Seems it's so hard to get over our cultural differences. That's not the way it's suppose to be in Christ. Hosted on Acast. See acast.com/privacy for more information.

In her highly anticipated return to the podcast, Dr. Malka Simkovich takes us on a journey through the rich and complex world of Second Temple Judaism, drawing from her acclaimed book Discovering Second Temple Literature. We begin with the extraordinary discoveries of the Cairo Genizah and the Dead Sea Scrolls, and explore why these moments of preservation are so central to understanding the period. We then unpack the deep identity tensions faced by the Jewish people—especially in communities like Alexandria—as they navigated dual roles as both imperial citizens and members of a semi-sovereign Judea. Dr. Simkovich clarifies the role of sects during this era, showing how minority movements like the Pharisees, Sadducees, and Essenes related to the mainstream Jewish population, and challenges the assumption that sectarianism defined the age by highlighting the resilience of a shared Jewish identity. The episode also features a deep dive into the fascinating literature that expanded upon biblical texts, including a close look at the non-canonical Testament of Abraham. Finally, we end with a preview of Dr. Simkovich's latest book, Letters from Home, and discuss what inspired it and the conversation she hopes it will spark.---*This episode is dedicated to the refua shelema of our dear friend Yaakov ben Haya Sarah Malakh---• Bio: Dr. Malka Z. Simkovich is the Editor-in-Chief of the Jewish Publication Society and Visiting Professor at Yeshiva University's Revel Graduate School for Jewish Studies. Her first book, The Making of Jewish Universalism: From Exile to Alexandria, was published in 2016, and her second book, Discovering Second Temple Literature: The Scriptures and Stories That Shaped Early Judaism, was published with JPS in 2018 and received the 2019 AJL Judaica Reference Honor Award. Her third book, Letters From Home: The Creation of Diaspora in Jewish Antiquity, was published in June 2024. She is also the author of over a hundred published articles, including pieces that have been published in journals such as the Harvard Theological Review, the Journal for the Study of Judaism, the Jewish Review of Books, Tablet, and The Christian Century. A Leon Charney Fellow at the Yeshiva University Center for Israel Studies, a Sacks Scholar for the Rabbi Jonathan Sacks Foundation, and a Kogod Research Fellow at the Shalom Hartman Institute, Simkovich served as the Crown-Ryan Chair of Jewish Studies at Catholic Theological Union from 2014–2024, and speaks regularly to audiences across North America and beyond on topics related to the Hebrew Bible, Jewish history, and contemporary Jewish-Christian relations.---• Get her books here: https://www.amazon.com/stores/Malka-Z.-Simkovich/author/B084JHCV8Q?ref=sr_ntt_srch_lnk_2&qid=1746991336&sr=8-2&isDramIntegrated=true&shoppingPortalEnabled=true&ccs_id=c1f5bf2f-1e29-4536-8420-48672ac2ff47---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel Maksumov, Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

Title: Chains and Afflictions Text: Acts 21:27-36 FCF: We often struggle responding well to slander and persecution for Christ's sake. Prop: Because of the offense of the gospel we will be slandered and reviled, so we must be ready to give a defense for the hope we have in us. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 21. In a moment we will read beginning in verse 27 from the Legacy Standard Bible. You can follow along in the pew bible or in whatever version you prefer. Last week we saw the powder keg situation that Paul and his 8 gentile companions walked into as they brought a gift for the Jerusalem church from several churches in gentile lands. Tension between Jews and the Romans continues to mount and along with that the pernicious rumor that Paul is anti-Mosaic law and advising new Jewish believers to forsake circumcising their children and the laws and customs of Moses. The Elders wisely advised Paul to demonstrate that he is not against the law of Moses by submitting to purity rituals with 4 other men who are doing so. Paul humbly discarded any liberty he may have assumed and willingly submitted to help ease tensions between Jewish Christians and the non-believing Jews. But we know the future. It has been confirmed by many witnesses. Paul will suffer with chains and afflictions in Jerusalem. Although it was wise advice and although Paul humbly submitted, we know that things will implode quickly. But even in this difficult situation, we will find vital lessons for we who claim Christ and face uncertain days. Please stand with me to give honor to and to focus on the reading of the Word of God. Invocation: Mighty God and Lord of Hosts. You are holy, holy, holy. You have sent the Son to claim Your people for Your Kingdom and You have sent Your Spirit to dwell in us and seal us and preserve us until the Day of Judgment. As You are Alpha and Omega, You have written and decreed the end from the beginning. No one can tell You “no” and no one can slap away Your mighty hand from doing as You please. In these truths Lord, we must rest, especially when we are slandered, maligned, ridiculed, reviled, and persecuted for Your name. Without the truth that all this is according to Your Immutable Will, we would surely flounder and fall. Impress upon us, Your Children, the greater truth that when these days of trouble come upon us, we must rejoice and be exceedingly glad, for when we suffer for Your name, we have a great reward in the Kingdom which we will share with a great cloud of witnesses. Help us to see this and be encouraged in this text this morning. And use this encouragement to turn us away from despairing in trouble. Turn us instead to being ready to give a defense for the hope we have in us. We pray this in Jesus' name… Amen. Transition: Let us once again dive right into the text this morning. I.) Because of the offense of the gospel, men will falsely accuse us of evil things, so we must be ready to give a defense for the hope we have in us. (27-30) a. [Slide 2] 27 - Now when the seven days were almost over, the Jews from Asia, upon noticing him in the temple, began to throw all the crowd into confusion and laid hands on him, i. Ok, so right off the bat there are some contextual clues we need to unravel to understand what is happening here. ii. First, the seven days here is referring to the general process of purification that would need to be endured for these men and for Paul. 1. We aren't exactly sure why these men performing the Nazarite vow were going through purification, because that isn't normally part of it, but the process itself took a week. 2. In that week's time, any seeking purification would have to be ritually washed on the third and the seventh day. No doubt Paul is in the temple on the seventh and final day of his purification. 3. This means that generally speaking, people who had ill intentions toward Paul would know on which day he would be in the temple next. iii. Second, we see that there are Jews from Asia present here in Jerusalem. Well, who are these folks and what are they doing here? 1. We might be tempted to think that these Jews have followed Paul to Jerusalem to harm him. This is possible, but there is a far simpler explanation for why these folks are here. Do you remember? 2. Yep! It is Pentecost, the Jewish feast commemorating the harvest. Shavuot (Sha-voo-ot) is one of the three pilgrimage feasts that are required for Jewish males to attend. 3. Anyone who was a Jew that took seriously the law of Moses would have made every effort to be in Jerusalem for this festival. 4. So, it shouldn't be a big surprise for us to find Jews from Asia in Jerusalem at this time. iv. Third, how would they recognize Paul and what had Paul done that infuriated them so much? 1. Although Luke only mentions the province in which they are from, the capital city of the province of Asia was the great city of Ephesus. A city in which Paul spent three years ministering. 2. Later, we find out that these people recognized one of Paul's companions who was from the city of Ephesus. This almost certainly confirms that these Jews were from or at least very familiar with the city of Ephesus and Paul's 3 year ministry there. 3. So why are they so opposed to Paul? 4. Well Paul preached in Ephesus and many Jews became disciples of Christ. He actually lead them out of the synagogue and took them to the hall of Tyrannus where he continued to teach and preach the gospel. 5. Needless to say, the Jews from Asia were not big fans of Paul. v. In Ephesus and in other cities around the empire, it has been clear thus far that the Jews were not always trusted, liked, or respected by the gentile communities in which they lived. vi. Although their faith was granted a special status as being allowed to be practiced within the empire, it still did not mean that the pagans around them respected them. vii. But here, the non-believing Jews clearly had numerical and ideological superiority over the Jewish Christians. viii. If there was ever a chance to stamp out Paul and his teachings – this is it. ix. So, these Asian Jews take this chance, grab hold of Paul and stir up the crowd against him. x. How? b. [Slide 3] 28 - crying out, “Men of Israel, help! This is the man who teaches to everyone everywhere against our people and the Law and this place; and besides, he has even brought Greeks into the temple and has defiled this holy place.” 29 - For they had previously seen Trophimus the Ephesian in the city with him, and they supposed that Paul had brought him into the temple. i. These Asian Jews bring two charges against Paul. ii. The second charge is far more inflammatory to the crowd than the first. iii. The first charge is the accusation that Paul teaches against the Jewish people, against the law of Moses and against the temple of Yahweh, and he does so throughout the Roman Empire. iv. Ironically, this was the same charge levied against Stephen which led to his execution by stoning. Paul once saw things the same way these folks did. But for the grace of God yes? v. Such an accusation could be easily explained away. In fact, Paul's very presence in the temple that day going about his sacrifices and the end of his purity rituals would actually serve to counter their claim. vi. But the second charge is what gets the crowd stirred. vii. They claim that Paul has brought Trophimus, a man they would know to be a gentile, into the temple with him. viii. [Slide 4] As we know the temple mount could be entered by Gentiles. They could actually get fairly close to the temple itself. But Gentiles could not pass into the court of women or the court of the Israelites. ix. [Slide 5] Many scholars make much of the archeological evidence, like the sign on the screen, that warned gentiles with death if they entered into the temple grounds. And we even have speeches from Roman officials which seem to have allowed for the Jews to execute people who did violate such laws. x. But as I studied this, my mind wondered what Old Testament teaching or law is in view with the prohibition of gentiles entering the temple grounds. xi. Especially since they are under the impression that doing so would defile it. xii. What Old Testament law do they base this on? 1. [Slide 6] The closest thing I could find is Ezekiel 44:6-9 a. In reading this text, we can see very clearly that God judges Israel for allowing worshippers to come into the temple and even serve as priests who were neither circumcised in heart nor circumcised in flesh. b. God issues a command that no one shall enter His temple who is uncircumcised in heart and uncircumcised in flesh. 2. [Slide 7] But what do we do with the 5th gospel of Isaiah, who says in Isaiah 56:6-8… a. Here we see… explicitly… that Gentiles should not be strictly forbidden to come into the temple to make sacrifices. b. Why? c. Because God will be the one bringing them to do that one day! 3. So how do we harmonize these two texts? a. How can God bring foreigners into the temple if those uncircumcised in heart and flesh cannot enter? b. How did the Jews of this time harmonize this? i. The Jews of this time, completely ignore the Isaiah passage. ii. Even if a Gentile converted and became a Jew, even becoming circumcised… they would still not be permitted, even into the court of women. c. So how do we harmonize it? i. While we could be accused of exploiting a loophole, the fact of the matter is that there are many prophetic riddles throughout the scriptures. God expects us to think as we read His Word. ii. [Slide 8] What two conditions must be met in order to reject a foreigner from the temple according to Ezekiel 44? They must be both uncircumcised in heart and in flesh. iii. Trophimus was a gentile, uncircumcised in flesh, but circumcised in his heart. Therefore, he does not meet the conditions of Ezekiel 44 but DOES meet the conditions of Isaiah 56. xiii. [Slide 9] Added to this – These Jews raise issue with Paul and grab hold of him and will drag him out and attempt to kill him even though… 1. He is a Jew 2. He is enduring purification rights under the Mosaic Law 3. Even if he brought a gentile into the temple… the Gentile is the one that should be killed according to their law, not him. He would certainly be punished perhaps even severely. 4. But Paul should not be killed for this infraction even if it were exactly as they said it was. xiv. The fact of the matter is, the Jews, because of their national pride and racial prejudice, have so perverted the Word of God that they have determined that the exact opposite of what He has revealed is true. xv. And now they are going to kill Paul, an apostle of their Messiah and Everlasting King, because of their rebellion and their racism. c. [Slide 10] 30 - Then all the city was stirred, and the people rushed together, and taking hold of Paul they dragged him out of the temple, and immediately the doors were shut. i. As we pointed out last week, this time period was right in the middle of the escalation of hostility between Jews and the Roman Empire. ii. Although we are still 13 years away from the fall of Jerusalem, the conflict begins in AD 66 which is only 9 years away. iii. Not only that but Festus, a character we will meet in a few chapters, will actually spend two years making peace with the Jews and effectively kick the can of the revolt down the road… iv. Adding all this together we can see that even though the fall of Jerusalem is 13 years away, it is not a stretch for us to consider that at the moment Paul walks in the temple of Jerusalem, the divide between Jews and the Romans was nearing its peak. v. Knowing this, we can see quite easily why the crowd would respond to Paul the way they did. vi. Loyalty to the temple was closely tied to patriotism and Jewish Nationalism. An attack on the temple was an attack on Judaism. vii. And Paul is the lightening rod for all of this. viii. They took him out of the temple, because they could not commit violence and shed blood within the temple courts ix. To avoid this the guards close the doors. x. The temple guards could have stopped the violence. Instead, they closed the doors. d. [Slide 11] Summary of the Point: Throughout the book of Acts Luke has portrayed the Jesus movement as the next step in Judaism. To confess Jesus of Nazareth to be the Messiah of God and eternal heir to the throne of David is to take the next and final step in the redemptive history of Israel. In Acts we've seen many Jews embrace this New Covenant, which was ratified in the death and resurrection of Jesus proving Him to be the Messiah. He is the Son of Man prophesied in Daniel. He is the suffering Servant prophesied in Isaiah. And yet, as clear as this was to many, it remained repulsive and offensive to many more. The offense of the gospel drives natural man to terrible things. Jesus predicted that the disciple is no greater than the master. Meaning that what they did to Him, we can expect the same to be done to us. Paul is actually living out that experience in the pages of the passage we just saw. They accused Jesus of blaspheming the temple. And here Paul is accused of defiling it. We can expect the same to come to us. If we are to preach the gospel, we should both expect it to be offensive to the world and that we will be falsely accused of doing evil things because of it. So, what is our response? Our text this morning does not include Paul's response to all of this. Mainly because his response is quite lengthy. But generally speaking, we can see as Paul raises his defense of the gospel and his ministry, that we too must be ready to give a defense for the hope we have in us. Transition: [Slide 12 (blank)] But surely someone in the crowd will have the sense to question Paul as to whether these things are true? Surely someone will have the courage to say – yes but Paul is still a Jew and can go into the temple himself. So surely he doesn't deserve to die? Let us see if anyone among them will do this. Perhaps the Romans will if the Jews won't? II.) Because of the offense of the gospel men will revile and persecute us, so we must be ready to give a defense for the hope we have in us. (31-36) a. [Slide 13] 31 - While they were seeking to kill him, a report came up to the commander of the Roman cohort that all Jerusalem was in confusion. 32 - At once he took along soldiers and centurions and ran down to them; and when they saw the commander and the soldiers, they stopped beating Paul. i. Luke doesn't tell us who took the report to the commander. Perhaps one of Paul's companions or the church reported this to the Roman officer? ii. A Roman cohort consists of 1000 men. It is roughly 1/6 of a Roman Legion. iii. Within each cohort there were there were Centuries which would be 100 men, and each of them would be lead by a Centurion. iv. As a Roman officer in Judea, your one job is to make sure that these generally rebellious Jews paid their taxes and didn't revolt. v. During festivals, when Jerusalem was full of Jews on pilgrimage, it would be all hands on deck. vi. We see that this commander wastes no time, at once taking soldiers and their centurions down to where the beating was happening. vii. The Anatolia fortress was located on the Western side of the northern wall of the temple mount. Two stair cases down led to the outer courts. viii. So they were probably there quickly. ix. It is hard to know how many men he took with him, but we can assume at least a couple hundred since he took centurions (plural) with him. x. Assuming that is the case, 200 fully armed Roman soldiers running down the steps to the temple would be quite an intimidating sight. xi. No wonder the Jews stopped beating Paul when they came marching down. xii. But if the relations of the Romans and the Jews are so strained, how would the Roman Commander make sure that this doesn't look like the Romans are once again coming in to tell them how they should practice their religion? b. [Slide 14] 33 - Then the commander came up and took hold of him, and ordered him to be bound with two chains; and he began asking who he was and what he had done. i. The Roman Commander has Paul bound in chains, probably to two separate guards. He then asks who the man was and what he has done. ii. The concept of innocent until proven guilty is not a universal ideal. iii. The Romans certainly did not consider prisoners innocent until proven guilty. iv. In fact, as we've seen in the study of the book ok Acts, their subjects especially those who were not Roman citizens, could be beaten and imprisoned, and in some cases even killed without charge. v. This Roman commander shrewdly assumes that the man being beaten is guilty and asks the crowd for the information regarding his guilt. vi. If the answer he got was that clear – that Paul had defiled the temple – the Roman officer probably would have let them kill Paul. c. [Slide 15] 34 - But among the crowd some were shouting one thing and some another, and when he could not find out the facts because of the uproar, he ordered him to be brought into the barracks. i. This is the very definition of mob mentality. ii. Most of these people had no idea why they were hitting this man, they just knew that he had done something worth hitting him for. iii. When emotionalism and extreme rhetoric wins, the most natural thing we humans do, is follow the crowd of people who scream the loudest. iv. We'll always find something to be outraged about, and if it isn't what the crowd is outraged about – that's ok – we'll just vent our frustration in the convenient opportunity the mob has provided. v. Like when we burn a city when a football team wins… or also if they lose the big game???? vi. Such in the case here. vii. Seeing that the crowd has no idea who this person is or what he did, the commander chooses to escort the man to safety so that they could interrogate the prisoner himself. Which we will see him attempt to do in a few weeks. d. [Slide 16] 35 - And when he got to the stairs, he actually was carried by the soldiers because of the violence of the crowd; 36 - for the multitude of the people kept following them, shouting, “Away with him!” i. Even today, tactically speaking, stairs are what are called fatal funnels. ii. They are essentially hallways forcing you to change altitude and keeping you from flanking to safety. iii. These stairs are probably the first flight of stairs up to the Anatolian fortress. They would have been quite wide, but would have been difficult to navigate especially with a large crowd of people following them trying to get at their prisoner. iv. The Roman soldiers are forced to pick up and carry Paul up the stairs because the crowd continued to try to assault Paul on the way up. v. They call out “away with him” which is a great literal translation of the words, but idiomatically this certainly was their cry for Paul to be put to death. vi. We are reminded of the crowds call to “crucify” someone after He too entered the temple offering something that no one wanted. vii. Scholars sometimes press the similarities too far, but I think it is obvious that Luke sees the similarity of Christ's experience in Jerusalem during his passion week and Paul's experience here. Although they do not end the same of course. e. [Slide 17] Summary of the Point: Although Luke makes it clear in the book of Acts that the Romans saw no threat posed to the empire by the Christians, we should note that that doesn't mean that the Romans would always ride in and save Christians from persecution. In fact, this particular Roman commander not only arrested Paul without any idea what Paul did, he also, as we will see in the following weeks, intends to beat Paul some more in order to find out what happened in the temple. And these Jews, while not being in agreement as to why Paul was being beaten, all agreed on one thing… he needed to die. Again, we compare Paul's experience to our Lord Jesus'. He too was not rescued by the Romans. And the people cried out for Him to be killed too. Paul is suffering the same way Jesus suffered. If it can happen to Paul, and all the apostles, and countless others throughout the church's history, then it most certainly can… and will happen to us. If we faithfully preach the gospel men will revile us and persecute us. Why? Because the gospel is offensive. But again, what do we do when this happens? We must be ready to give an answer for the hope we have in us. Conclusion: So CBC, what have we learned today and how shall we live? Basic Concepts for Faith and Practice: [Slide 18] The gospel is by nature offensive to natural man. The religiously zealous Jews and the Roman pagans alike, both despise what Paul teaches and seek to silence it. And the world goes about silencing those who speak the gospel in two ways presented in this passage. They falsely accuse those who preach the gospel of evil things. They accused Paul of defiling the temple and teaching against the law of Moses. They will also revile and persecute those who preach the gospel. We see them beat, arrest, and call for the execution of Paul, to silence his teaching of the gospel. What does that mean for us? They will hate us too. Even if we are nice. Even if we are kind. Even if we are loving. They will still hate us. They will falsely accuse us of some of the most terrible things. And they will revile us and persecute us. What then should we do? We must be ready to give an answer for the hope we have in us. Even as they usher us through the door to that hope. These are the basic concepts of faith and practice in this text – but let's us dive a little deeper into them today. 1.) [Slide 19] Mind Transformation: “What truth must we believe from this text?” or “What might we not naturally believe that we must believe because of what this text has said?” We must affirm that the gospel is offensive to natural man. a. Why is it offensive? b. It teaches that every single person, whether they are moral, immoral, religious, irreligious, wealthy, poor, powerful, powerless, strong, weak, regardless of nationality, tribe, language, political party, every person is spiritually dead in their sin. c. They are… as the bible calls them… children of wrath. d. Slaves to sin. e. Every single person lacks all agency to do anything to save themselves or even to seek God to save them. f. This is what Paul says in Romans chapter 3 and this is what Augustine of Hippo defended in his treatise On Grace and Free Will against the Pelagian heresy. g. Mankind is not naturally equipped in their will to choose God or pursue Him in any way. They are given commands by God but are unable to accomplish them without God giving them grace to do so. h. There are two things I have found in my life that seem to be universally true of we humans. i. We hate being told we are wrong ii. And we hate being told we can't do anything about it. iii. Not only do we hate being told these things… we reject these things entirely. i. But the gospel tells us both and to the most extreme degree. i. It isn't just that we are wrong… we are dead wrong. So wrong that we have committed treason against the highest court of the highest kingdom on whose throne sits the highest God, Yahweh. ii. And we not only can't do anything about it… we don't even want to. Men love darkness and hate the light because their deeds are evil and they want to keep doing them. iii. There are none righteous and there are none who seek God. You are children of wrath of your father the devil and slaves to sin. iv. Just to quote a few j. All of this is the preamble of the gospel. k. It's funny – to the world that doesn't sound like good news at all. l. But to we who have been made alive in Christ… To know we are sinners and deserve nothing but judgment and wrath… That truly is good news. m. Why? n. Because Christ died for sinners! Just like you. Just like me. o. But until God gives a new heart and enables a person to see their own wickedness, they will continue to hate the gospel and fundamentally disagree with its accusations against them. p. As Matthew Henry once said, “Men hate Christ because they love their sin.” q. From our discussion last week – fear that the gospel may be right leads them to hate it. And what do we humans do with things we fear? We either flee them or we fight them. r. And that leads us to something we must deny. A lie we must dismiss especially now in the culture we are in… 2.) [Slide 20] Refutation: “What lies must we cast down” or “What do we naturally believe, or have been taught to believe, that this passage shows is false?” We must deny that religious toleration for the true gospel is normative. a. Although it is a much easier sell today than it would have been a few decades ago, because we still have relative freedom to continue to worship God in the way that He has commanded us to, we tend to find it difficult to connect with warnings about coming persecution. b. One other general human trait that I have observed is that we as humans tend to believe that all of life will continue as it has. We assume that because we live in a country where we are free from constant persecution against our beliefs that this will always be true. c. However, we know from the words of Christ that if we are His disciple then we should not expect anything less than the same rejection He experienced. d. If Men hate Christ because they love their sin – it stands to reason that they will hate any who follow Christ and are calling them to repent of their sin. e. This is why the “God loves you and is just wanting you to love Him back” gospel message is so popular today. Because it doesn't actually call anyone to abandon their sin. Instead, the message conveys the idea that God would be really lucky to have you if you would just say yes. f. And because of this message being out there, the real gospel message of God calling all men to repent and believe on Christ as Savior and Lord – is reviled and despised. g. And just like Paul was accused of blasphemy against the temple and even betrayal toward his own kinsmen, we too will be slandered. i. We spoke last week how the church is seen as homophobic or transphobic because we agree with God about sexuality and gender. ii. We are accused of hating democracy and freedom because we advocate for our laws to be based on God's moral will. iii. We are accused of intolerance because we believe Jesus when He says He is the only way to the Father. iv. We are accused of hating women because we believe God's word when it tells us of gender roles and authority structures within the home. v. In short, the world will rebrand us as arch villains because we have the audacity to see, through the lens of ancient Scripture, that their cherished practices are sin. vi. And we may, in the most loving and compassionate way we can, call them to repent and trust on Christ for the forgiveness of sin and new life… vii. But remember men love darkness rather than light for their deeds are evil. viii. God must give them a new heart in order for them to receive the gifts of repentance and faith. h. And unfortunately, men's hatred of the gospel and those who preach it will not just stop at slander. As it did with Paul, slander was the vehicle used to harm, revile, and persecute Paul. We too should expect the same. i. It is only a small step from where we are to where many other countries are in relation to persecution. ii. We may be tempted to think that such things could never happen in our country or that if they do, we are decades away. iii. But my friends, it would not surprise me to wake up tomorrow and learn that it is no longer legal to preach certain scripture passages or certain interpretations of scriptures passages. iv. It seemed like overnight governors of states were commanding churches not to sing to God in their services. v. And there isn't a party that exists today that has a biblical worldview. So just like Paul could not look to the Romans to save him, so too we cannot look to the Republicans to save us. vi. We will be persecuted on all sides. Not just from liberals. We will be persecuted by people who call themselves Christians. Perhaps even some in this very room will be the ones turning us in to the authorities. i. I don't know when the hammer will fall. I don't know how long God will allow for us to worship Him in peace with the culture around us. But I do know that from where the country started to where we are – our trajectory is on a nose dive headed straight for persecution. j. It does us no good to put our heads in the sand and continue to deny that such things would or could happen. k. We must even now ready ourselves by counting the cost and whether we are willing to pay it. l. But what is our response to persecution? Should we resist? Should we fight back? 3.) [Slide 21] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must take every opportunity to give a defense of the hope that is in us. a. Interestingly, in this text, there is not a single example positively of what we are to do, nor is there a direct command in this passage associated to what is happening in the text. b. Before the end of this chapter Paul will respond. c. And originally in my sermon planning I did include verses 37-40. d. But in order to understand Paul's response we would need to look into what he says which would mean looking at MANY more verses. e. Paul actually begins his first of 6 defenses of his faith and ministry that are recorded in the last 7 chapters of the book of Acts starting in chapter 22. f. Now without looking at the first defense in its entirety let alone looking at all 6 defenses, we can still draw a very general application from what we know of the remainder of the book of Acts. g. And quite simply that is that we should take every opportunity we are given, in the midst of persecution, in the midst of slander, in the midst of opposition and hardship from all sides, we should take the opportunity we are given to give a defense for the hope that is in us. h. We cannot afford to fight back, resist, or get even when persecution comes. Why? Because we always have a responsibility to be ambassadors for Jesus Christ. i. Paul was gravely assaulted by these people, but he will stand before them and 5 more hostile audiences in the next 7 chapters, and will boldly decare the gospel of Jesus Christ. j. We must do the same. k. And maybe you are thinking… wow. I don't think I can do that. l. That is just not my default setting. Someone takes a swipe at me, my natural impulse is going to be to swipe back. m. So, the real discussion is, how do you fight that natural impulse and do what Jesus commands you to do? n. I think it starts with what Jesus says should be our perspective on persecution in general. 4.) [Slide 22] Exhortation: “What actions should we take?” or “What is this passage specifically commanding us to do that we don't naturally do or aren't currently doing?” We must rejoice and be exceedingly glad when we are persecuted for Christ's sake. a. Although you'll have to forgive me for going outside of our text this morning to snag this application, because the scriptures are one, I don't think I am doing any disservice to Luke's account by tossing this little aside in. b. [Slide 23] Matthew 5:11-12 c. After reading this text, tell me you don't see Paul's experience all over Christ's teaching here in the sermon on the mount! d. Paul was slandered. Paul was reviled. Paul was persecuted for Christ's sake. So, what should Paul's response be? What should our response be? e. We must rejoice and be exceedingly glad. f. What? Why? g. Because we are blessed. We are favored of God when this happens. h. How does that compute? How does this comfort us? 5.) [Slide 24] Comfort: “What comfort can we find here?” or “What peace does the Lord promise us in light of this passage of scripture?” Our reward in heaven is great and we are in good company. a. God's kingdom and His righteousness is constantly opposed by a kingdom that is perishing. b. In the Old Testament, God's prophets were treated this way. And time proved that they were right. c. In the New Testament, His apostles were treated this way and time has proved out that they were right. d. My friends, if you are truly slandered, reviled, and abused for the sake of Christ and His gospel… You are blessed. e. You are blessed because your reward will be great in the Kingdom and in that kingdom there will be many, just like you, who were hated for the gospel. f. So, rejoice and be exceedingly glad. g. You are in good company. [Slide 25 (end)] Let me close with a word of prayer from the English Reformer Thomas Cranmer Merciful God, you grant all peace. You are the giver of all good gifts, the defender of all nations. And you desire us to count all people as neighbors, to love them as ourselves, and not to hate our enemies. Rather, you want us to wish them well, and also to do them good if we can. Look down upon us and see this small portion of earth where the name of Jesus Christ is proclaimed. Give to all of us the desire for peace, unity, and calm. Make us weary of all war and hostility, weary of bitterness toward those we call enemies. May we and they praise your holy name with one heart. May we all remake our lives according to your way. Grant, O Lord, that our children's children may know the benefit of your great gift of unity. May you discredit all those who work against it. Diminish their strength and punish those who interrupt godly peace-or rather, convert their hearts to the better way, and make them embrace unity and peace, which will be for your glory. Put away from us all war and hostility. But if we are driven to it, be our shield and protection as we seek peace. Do not look on our sins, Lord, or the sins of our enemies. Do not give us what we deserve, but remember your abundant, infinite mercy. Do this, O Lord, for your Son's sake, Jesus Christ. Amen. Benediction: May the God Who changes not, Who has no shadow of turning, And Whose compassions fail not, Preserve you by His loving kindness, So that you might know, Great are His faithful acts, they are new every morning. Until we meet again, go in peace.

“The Word of God is not only divine, it is human—like the Lord Jesus who was both God and man. It deals with human life, yet it is God speaking to men and women in a language they can understand.” That's some of the great truth we hear from our teacher, Dr. J. Vernon McGee. Get more of Peter's advice to “Jewish Christians” in his day, and see how his words also apply to us today.

We continue our series about the Jewish roots of Christianity. This week's discussion questions are below: Discussion Questions May 4 1. What were some things you were taught about the Old Testament growing up? How did that shape your view of the Torah? 2. The Hebrew word *Torah* means "instruction" or "direction." How does this definition affect how we should approach the first five books of the Bible? 3. Why do you think God gave Israel such specific and unusual laws (like not mixing fabrics or seeds)? 4. How does viewing the Torah as both a religious and cultural-political document help us better understand its purpose? 5. How does Genesis 15:6 challenge the idea that Old Testament believers were saved by following laws? 6. What does it mean that “belief is busy”? How do we see this concept illustrated in both the Old and New Testaments? 7. Why do you think it was so difficult for early Jewish Christians to accept Gentiles into the church without requiring them to follow the Torah? 8. Read Galatians 2:11–16 again. What do you learn about how Paul viewed justification (being made right with God)? 9. Have you ever seen modern parallels to the “circumcision group” mentality— where people are expected to follow extra rules to be considered truly “Christian”? 10. What are some ways we may still misread or misapply Scripture today by ignoring its original context? 11. Dallas Willard said, “Grace is not against effort. It is against earning.” How does this statement help us balance faith and works in our daily walk? 12. In what ways did Jesus “fulfill” the Torah rather than abolish it? (Matt. 5:17)

Bearing the Fruit of Christ (3) (audio) David Eells – 4/30/25 I'm going to pick up where I left off in part 2 and continue speaking about bearing the fruit of Christ in part 3. The “love” chapter in 1 Corinthians has a lot to say about perfection and, while we won't delve too deeply into all of that now, I would like to point out a couple of things there to you: (1Co.13:9) For we know in part, and we prophesy in part; (10) but when that which is perfect is come, that which is in part shall be done away. (11) When I was a child, I spake as a child, I felt as a child, I thought as a child: now that I am become a man, I have put away childish things. Notice, “when that which is perfect is come, that which is in part shall be done away.” What is he talking about? A lot of people say, “Oh, this is talking about the Gospel, when He came”; or “When Jesus comes again.” No, he's talking about you. You put away childish things “when that which is perfect is come,” as you mature. (12) For now we see in a mirror, darkly; but then face to face…. There it is, right there. “When that which is perfect is come,” you see in the mirror clearly, “face to face,” Jesus Christ. As we are told, But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit (2Co.3:18). We see Jesus face to face by faith now, but the more we grow, the more we see Him maturely, purely and perfectly. It's definitely not talking about the physical coming of Jesus. It's talking about Him coming in you. And he goes on to say, (1Co.13:12) … Now I know in part; but then shall I know fully even as also I was fully known. And we were fully known before the foundation of the world. Remember, Jesus says to those who don't arrive at any form of fruit, “I never knew you” (Mat.7:23). He didn't know them before the foundation of the world. But Paul says, “When that which is perfect is come, I'm going to know, even as I was fully known.” He's talking about you coming into the pure, true revelation of Christ. (1Co.13:13) But now abideth faith, hope, love, these three: and the greatest of these is love. We're coming into His image, we're looking into His love, we're coming into His faith and we're coming into His hope because it's all been given to us from the foundation of the world. God is going to finish the good work He started in us. We should continue to hold fast the glorying of our hope firm unto the end because this is His plan. We're just entering into it. First, with our understanding, because we have to know what to exercise our faith in, we have to seek the Word to know what our opportunity is. Then, once we're convinced of the Will of God, we can stand in the faith and stay firm. If a person is not convinced that something is the Word of God, they're not going to be able to endure in their faith unto the end. They're not going to be patient in their faith to receive perfection, as James 1 says. We need to be convinced from the Scriptures that it's the Will of God for us to be perfect; what the Bible calls perfect, not necessarily what men call perfect. That's why I like to look at a lot of Scriptures and study them. I don't have to be a great preacher because God already said it very well. So I think that as we continue to look at what He said and put that in our heart, He's able to bring it to pass through our faith. He'll bring it to our remembrance, and faith cometh of hearing and hearing by the Word. (1Co.2:6) We speak wisdom, however, among them that are fullgrown (or “perfect”; it's the same word): yet a wisdom not of this world, nor of the rulers of this world, who are coming to nought. The rulers of God's people didn't understand this wisdom, either. Remember the Pharisees, reputed to be the leaders of God's people, who were supposed to be leading God's people in the Word, didn't know it or Him. (7) But we speak God's wisdom in a mystery, [even] the [wisdom] that hath been hidden, which God foreordained before the worlds unto our glory: (8) which none of the rulers of this world hath known; for had they known it, they would not have crucified the Lord of glory. Amazingly, the leaders of God's people did not know this hidden mystery of “Christ in you, the hope of glory,” but those poor, ignorant disciples walked with Jesus. They had this mystery of the Kingdom. The leaders of Judaism crucified Him, but those simple men had this revelation because they walked with Jesus. And history is going to repeat. I tell you right now that the majority of the leaders of Christianity will do exactly as they have done throughout history. They will lead God's people astray. They don't understand the mystery that has been hidden for ages. Paul spoke about “Christ in you, the hope of glory.” That's the real and true Gospel. It's our opportunity to come into perfection, and the leaders don't understand it. Once again, they will crucify the Lord of glory. (Heb.6:6) … They crucify to themselves the Son of God afresh, and put him to an open shame. They will do it again because history always repeats: (Ecc.1:9) That which hath been is that which shall be; and that which hath been done is that which shall be done: and there is no new thing under the sun. Because they don't know the Lord, they don't know this mystery and don't understand perfection, they will come against the ones in whom Jesus lives. They will crucify Jesus again in our day because history always repeats, so that we have “the word of prophecy [made] more sure” (2Pe.1:19). The word of prophecy made more sure is the Word of God. The Bible is teaching us how the history of Christianity, which is a prophecy, will be fulfilled in our day. We just have to read and see what has already happened to know what will happen. There's been a cycle for God's people, as we just read in James chapter three, the cycle of life. Well, we're coming to the last cycle here, and the history that happened in the days of Jesus is going to be repeated. The Lord spoke that to me many years ago – that everything that happened in the time of Christ and His disciples, in the time of the Gospels and in the Book of Acts, is going to happen again. Today, however, it will take place on a worldwide stage, with the New Testament people of God, who are worldwide. Do you want God's perfection? He is the One Who is going to manifest His sons in these days. (Rom.8:19) For the earnest expectation of the creation waiteth for the revealing of the sons of God. And what is the manifestation of the sons of God, except Christ, the Son of God, manifested in you? That is perfection. This is God's promise. We don't live anymore; Christ lives in us. That's “the good confession in the sight of many witnesses” (1Ti.6:12). This is what the world is waiting to see. The world sees a lot of lukewarm Christians and, for that reason, they don't have much respect for Christianity. But, if they see Christ, you know “the sons of this world are for their own generation wiser than the sons of the light” (Luk.16:8). They see right through a lot of things Christians don't see. They see the hypocrisy in God's people. With our busy life we need to remind ourselves regularly of the principles of perfection through Christ: (Heb.5:11) Of whom we have many things to say, and hard of interpretation, seeing ye are become dull of hearing. (12) For when by reason of the time ye ought to be teachers, ye have need again that some one teach you the rudiments of the first principles of the oracles of God; and are become such as have need of milk, and not of solid food. (13) For every one that partaketh of milk is without experience of the word of righteousness; for he is a babe. (14) But solid food is for fullgrown (or “perfect”) men, [even] those who by reason of use have their senses exercised to discern good and evil. What is “solid food”? I remember the Lord saying, “My meat is to do the will of him that sent me” (Joh.4:34). The meat is not just to understand, but to do His Will. The people who are on the “milk” are people who have not experienced “the word of righteousness.” To put it another way, they have not experienced walking in it, obeying it and doing it. But solid food is for the mature. Mature people are able to take the Word and put it to use. It's being manifested in their actions, in their will, in their motives, and so on. It's for “perfect” men. Here is a similar verse: (Rev.3:1) And to the angel of the church in Sardis write: These things saith he that hath the seven Spirits of God, and the seven stars: I know thy works, that thou hast a name that thou livest, and thou art dead. (2) Be thou watchful, and establish the things that remain, which were ready to die: for I have found no works of thine perfected before my God. Last time we saw that the works were only perfected in the people who were being perfected. Of course, imperfect or immature people cannot do perfect works. So He's condemning this group of people because, according to their works, they have “a name that … livest,” which is obviously “Christian,” but they're dead. These people are not living up to the name that was given unto them, and their works are not perfect. He said, “I have found no works of thine perfected before my God.” (3) Remember therefore how thou hast received and didst hear; and keep [it], and repent. God expects perfect works out of His people. We know we were perfected by Christ at the cross and now we're walking into it because it's our opportunity; it's ours to lose, too, by the way. What are works? Galatians chapter five speaks about the “works of the flesh” (verse 19) and the “fruit of the Spirit” (verse 22). Why compare the “works of the flesh” with the “fruit of the Spirit,” unless the fruit of the Spirit is also the “works” of the Spirit? The truth is that the fruit of the Spirit is our works. It's a manifestation of the Spirit through us. If we are Spirit-led, we will have Spirit-works. (Rom.8:14) For as many as are led by the Spirit of God, these are sons of God. Let me remind you of one of the verses that we emphasized earlier: (Luk.8:14) And that which fell among the thorns, these are they that have heard, and as they go on their way they are choked with cares and riches and pleasures of [this] life, and bring no fruit to perfection. In Galatians, we have the fruit of “perfect works” and in Luke we have “perfect fruit,” so, as we see, these are synonymous terms here. We have learned that this word “perfection,” or telesphoreo, actually means “to bring to completion or perfection, with the end in view.” In other words, we have discovered that, as we “calleth the things that are not, as though they were” (Rom.4:17), as we viewed the end and claimed the end, that it was ours! (2Co.3:18) But we all, with unveiled face beholding as in a mirror the glory of the Lord (which is the end in view), are transformed into the same image from glory to glory, even as from the Lord the Spirit. We see here the end in view is Jesus in us. the power by we are receiving what God gave to us at the cross, which is perfection. “Christ in you, the hope of glory.” We've received this by faith and this gives us the power and ability to enter into it “from glory to glory, even as from the Lord the Spirit.” Another verse that talks about arriving at the end that you've viewed as yours is (1Th.5:23) And the God of peace himself sanctify you (talking to Christians) wholly (holoteles, which means “perfection or completeness, unto the end”); and may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ. (24) Faithful is he that calleth you, who will also do it. There is perfection. The Lord promised to do it because “faith is assurance of [things] hoped for, a conviction of things not seen” (Heb.11:1). As we believe and as we walk by faith, we arrive at that end in view, which is Christ Himself. God will bring it to pass. The Lord Jesus Himself said, “According to your faith be it done unto you” (Mat.9:29). We are trusting Him to bring us to that place. The most important thing is not to walk by sight, not to see your natural face in the mirror, but to accept what the Lord did for you. Repent when you see anything contrary to the face of Christ. Repent and turn your heart toward Him in faith. He will do the work. So, what is perfection? What is maturity? What is full salvation? What is the end in view? (Luk.6:40) The disciple is not above his teacher: but every one when (notice its “when,” not “if”) he is perfected shall be as his teacher. Who is the teacher here? Jesus! Notice that when he is perfected he shall be as his teacher, so we have something wonderful to believe for, don't we? (2Co.3:18) But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit. The Lord is the One Who's going to do this, but it's through our faith, and even that's a gift from Him. We have to renew our mind to see the gift of Jesus Christ that God has given to us. We're accepting His free gift, not on the grounds that we've earned it or have any ability or power to partake of it, but on the grounds that God has given Him to us, as a gift. And now Jesus is telling us that when we are perfected, we'll be as our Teacher. This tells us that it's very important who our teacher is. If we make religion our teacher, we're going to fall far short. If we make a certain denomination our teacher, we're only going to go to that level and we're going to stop, because they won't let us go beyond them. They'll judge us pretty harshly if we try. But if we make Jesus, the Word of God our Teacher then we can come into that image. So the best thing to do is to dig and study the Word, to find out exactly what it is to be like Him and to be a disciple. The disciple is not above his Teacher. He promised that a disciple, when he is perfected, shall be as his Teacher. Not all people called Christians will ever be perfected, but disciples will, because they're learners and followers, mathetes. They study the Master. They want to walk as the Master walked. Notice the promise is “when.” But that's for a disciple. There are many, many Christians, but not many disciples. Jesus made conditions for discipleship, and we need to study those conditions, too. Here's a similar verse: (Mat.10:24) A disciple is not above his teacher, nor a servant above his lord. (25) It is enough for the disciple that he be as his teacher, and the servant as his lord.  Again, an awesome word that the Lord has given unto us. Many people would call that blasphemy, but the Lord Himself is the One Who spoke it and therefore we must speak it to confess Him and His power. We see that Jesus is “the firstborn among many brethren” (Rom.8:29), who also will become sons and daughters of God. We, too, are being “born” into His image: spirit, soul, and, ultimately, body. (Mat.10:25) It is enough for the disciple that he be as his teacher, and the servant as his Lord. (1Jn.2:6) He that saith he abideth in him ought himself also to walk even as he walked. To abide in Christ means to be coming into that place where you are walking as He walked, more and more. You're growing in the image and stature of Christ, and you're coming into that place. Let me also point out another verse: (Joh.8:34) Jesus answered them, Verily, verily, I say unto you, Every one that committeth sin is the bondservant of sin. (35) And the bondservant abideth not in the house for ever: the son abideth for ever…. So there are some who are considered bondservants who will not enter the Kingdom; they will not be “in the house for ever.” They will not have eternal life because they're also bondservants of sin; only “the son abideth for ever.” Therefore we must be sons by faith or by manifestation. “Faith is accounted as righteousness.” There's a difference between a bondservant and a son. Let me explain something to you that the Lord explained to me. Every son is a bondservant and every son serves his Lord diligently, but not every bondservant is a son. A son is a special relationship. This is the heir we're talking about; they're not just a slave. Servants serve for one reason; sons serve for quite another reason. Sons want to promote their father's kingdom because they're also heirs of that kingdom, and they want to please their Father. He's their Father! Bondservants serve, many times, because they have to. Sometimes it might be just fire insurance to them. But to a son, it's different; it's personal when you're a son. And there are far fewer sons than there are bondservants. We see here that the bondservant is not going to abide in the house forever, but the sons abide forever. A son is a servant who has that relationship to the Father. I'd like to further point out the difference between a servant and a son: (Gal.4:1) But I say that so long as the heir is a child, he differeth nothing from a bondservant though he is lord of all. Let's say that all who are called Christians are heirs. Some are children, and some are more and more manifesting sonship. Right now, he says, so long as the heir is a child, he's no different than a bondservant, even though, in reality and according to position, he's lord of everything. God has given us perfection at the very beginning of our walk. It's a free gift He's given unto us, and because we accept it by faith, we walk more and more in that position. What is perfection? It's Christ, it's sonship, it's the manifestation of the Son in you. This is God's plan. Reconciliation is an exchange of Christ's life on the cross for your life. “Reconciliation” means “an exchange.” God has given you His life and His blessings and taken your curse and your sin and put it upon the cross. Now we are entering into this because we believe in this. (Mat.9:29) … According to your faith be it done unto you. The Lord is manifesting this in us freely because we believe that we've been given sonship and not just the position of a servant. Here's another confirmation: (Pro.29:21) He that delicately bringeth up his servant from a child shall have him become a son at the last. Servants and children are equal, but the end result, which we're looking in the mirror to see, is sonship.  (Gal.4:1) But I say that so long as the heir is a child, he differeth nothing from a bondservant though he is lord of all; (2) but is under guardians and stewards until the day appointed of the father. That's true; we all start out in kindergarten, which is a lot of religions out there. They are just kindergarten. The Lord told me one time that religions are like playpens that are meant to be outgrown – we're supposed to climb over the bars. They build all kinds of bars around you to keep you in, but you can outgrow them. You can be mature, but in the meantime, there are “guardians and stewards” who keep the baby from getting in trouble. (3) So we also, when we were children, were held in bondage under the rudiments of the world. “Rudiments” here means “elements.” The Greek word stoicheion means “first principles in a series.” Many people are really hung up under the “first principles,” as we read in Hebrews chapter five. They're staying right there; they're not moving from the “first principles.” But if you stay there, you're not going to grow up, and you won't bear fruit. Some people are going around in little religious circles with the same old things, not stretching forth to grow in the fullness of the Word of God. (Gal.4:4) But when the fulness of the time came, God sent forth his Son, born of a woman, born under the law, (5) that he might redeem them that were under the law, that we might receive the adoption of sons. (Heb.7:19) (For the law made nothing perfect)….If you're under the Law, you'll never come to perfection. We're all in a relationship with God, brethren. Grace is the right relationship. We need His grace and His power to work in us. The Law is actuated by our own works, but we receive grace through faith, and then God works the work in us. (Php.2:13) For it is God who worketh in you both to will and to work, for his good pleasure. We need to get out from under the Law, otherwise, we'll always stay a child and bondservant. (Gal.4:6) And because ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father. Now, what does “because ye are sons” mean? The answer is here: (Gal.3:25) But now that faith is come, we are no longer under a tutor. (26) For ye are all sons of God, through faith, in Christ Jesus. (Rom.8:19) For the earnest expectation of the creation waiteth for the revealing of the sons of God. That's the manifestation of the sons of God. This is the son of God by faith. We're sons of God by faith because now, in the New Testament, out from under the Law, we're justified by faith in believing that we don't live anymore – Christ lives in us. (Eph.1:4) Even as he chose us in him before the foundation of the world, that we should be holy and without blemish before him in love: (5) having foreordained us unto adoption as sons through Jesus Christ unto himself, according to the good pleasure of his will. Remember, He that delicately bringeth up his servant from a child Shall have him become a son at the last (Pro.29:21). This comes from both the Jews and the Romans. They had a procedure whereby they would adopt servants in whom they had particular pleasure, maybe if they didn't have a child of their own. They would adopt them as sons, the point being that the word for “child,” teknon, only emphasizes a birth, but the word “son,” huios, emphasizes a particular relationship with the Father. There are many people born into the Kingdom, but they never manifest sonship. They remain children all their lives. They never mature and don't bear fruit. If they believe the Gospel they will bear fruit. One thing that keeps children from bearing fruit is the Law, living under legalism. This is illustrated here: (Gal.4:7) So that thou art no longer a bondservant, but a son; and if a son, then an heir through God. So we see that, by faith, we are no longer bondservants; we're no longer children. We're sons because we come out from under the Law and into grace to enter into this. (8) Howbeit at that time, not knowing God, ye were in bondage to them that by nature are no gods: (9) but now that ye have come to know God, or rather to be known by God, how turn ye back again to the weak and beggarly rudiments (there's “first principles” again), whereunto ye desire to be in bondage over again? (10) Ye observe days, and months, and seasons, and years. (11) I am afraid of you, lest by any means I have bestowed labor upon you in vain. They were going back under the Law and seeking to be justified by the Law, through their own self-efforts to keep the Law, instead of by faith. (Gal.3:11) Now that no man is justified by the law before God, is evident: for, The righteous shall live by faith. So our life comes from faith. Now Paul was worried because going back under the Law cannot manifest Christ in us and it is not the nature of Jesus Christ to begin with. The Law is just “our tutor to bring us to Christ.” He has to take us from that point on. (Gal.4:19) My little children, of whom I am again in travail until Christ be formed in you (in other words, until sonship is formed in you). You're a child if you're under the Law in any form. If your religion is putting you under legalism, whether it's the legalism of the Old Testament Law or their own laws, rather than being able to follow the Spirit, you're going to stay a child. You're never going to grow up. He goes on to talk about the “son of the handmaid” and the “son of the freewoman”: (21) Tell me, ye that desire to be under the law, do ye not hear the law? (22) For it is written, that Abraham had two sons, one by the handmaid, and one by the freewoman. Now that's clear. If you're under legalism, you're not free to hear the voice of Christ and follow Him, and to submit to all that Scripture has to say – not just the little box that your religion has made for you. It doesn't matter whether it's man's legalism or of your own church rules, or even as far as going back under the Old Testament Law. You're not free, and you're not justified by faith like that. Paul goes on to talk about the difference between the sons of the handmaid and the sons of the freewoman. Sons of the handmaid are servants; sons of the freewoman are sons. He warns us in the next verse, (30) Howbeit what saith the scripture? Cast out the handmaid and her son: for the son of the handmaid shall not inherit with the son of the freewoman. Yes, they were both children of Abraham, but Paul is making a type and a shadow here to show us that the bondservant who is not a son will not have the eternal life like the son will. The devil has a lot of people walking in bondage, thinking that they're justified by their works, thinking nobody else is obeying this particular part of the Law but them and they're seeking to be justified by that. They're not free and it's sad. (Rom.8:14) For as many as are led by the Spirit of God, these are sons of God. The Spirit of God is not going to lead you back under the law, a covenant that God never made with you. The Spirit of God is going to lead you under grace because you are justified by faith. If you can't find your doctrine in the New Testament, brethren, be careful. And if you're twisting the New Testament to fit the Old, be careful because the New is the fulfillment of the Old. The Old was a parable, a type and a shadow of the New. You don't want to go back under the type or the shadow. You want to live under the fulfillment and that is, “Christ in you, the hope of glory.” (Gal.4:31) Wherefore, brethren, we are not children of a handmaid, but of the freewoman. Yes, that's exactly right by faith, not necessarily by manifestation, but by faith. So we need to repent. If you are listening to men who are dragging you back under a Law, you need to repent because this is going to stunt your growth. You will be called a son of the handmaid and not of the freewoman. You'll be a bondservant, but you'll never be a son. A bondservant is a child, the Bible says. We're waiting for the manifestation of the sons of God. The whole of creation waits. The whole purpose of God is to create His children into the image of His Son, Jesus Christ. That's the manifestation of the sons of God. There are false doctrines about the manifestation out there and some are scaring away people from the very words “manifestation of the sons of God,” but it's in the Book. It was taught by the Lord and by the apostle Paul. We need an understanding of what “manifestation of the sons of God” means, which is what we're entering into. I'd like to point out that John says exactly what we read in Galatians: (Joh.8:34) Jesus answered them, Verily, verily, I say unto you, Every one that committeth sin is the bondservant of sin. (35) And the bondservant abideth not in the house for ever: the son abideth for ever. “Ishmaels” do not have eternal life; “Isaacs” do. We are the seed of promise, through Isaac. Ishmael wasn't; that was a work of Abraham. By type and shadow, we understand what this means. The Parable of the Talents is very clear: (Mat.25:14) For [it is] as [when] a man, going into another country, called his own servants (these are not the people of the world; these are the people of the Kingdom), and delivered unto them his goods. (15) And unto one he gave five talents, to another two, to another one; to each according to his several ability; and he went on his journey. So he gave forth his talents, and he expected them to bear the fruit of this. (16) Straightway he that received the five talents went and traded with them, and made other five talents. (17) In like manner he also that [received] the two gained other two. (18) But he that received the one went away and digged in the earth (in the flesh), and hid his lord's money. (19) Now after a long time the lord of those servants cometh, and maketh a reckoning with them. (20) And he that received the five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: lo, I have gained other five talents. (21) His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord. (22) And he also that [received] the two talents came and said, Lord, thou deliveredst unto me two talents: lo, I have gained other two talents. (23) His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord. (24) And he also that had received the one talent came and said, Lord, I knew thee that thou art a hard man, reaping where thou didst not sow (This man is like those who claims Gods works were their own, For the Lord did sow the gift unto them and He expected them to bear fruit.), and gathering where thou didst not scatter (But He did scatter); (25) and I was afraid, and went away and hid thy talent in the earth (He consumed the gift for his flesh.): lo, thou hast thine own. (26) But his lord answered and said unto him, Thou wicked and slothful servant thou knewest that I reap where I sowed not, and gather where I did not scatter; (27) thou oughtest therefore to have put my money to the bankers, and at my coming I should have received back mine own with interest. So when the Lord returned, He judged the two who brought forth fruit and they entered into the kingdom and were blessed abundantly. But he also judged the servant who had only one talent and didn't bear any fruit: (28) Take ye away therefore the talent from him, and give it unto him that hath the ten talents. (29) For unto every one that hath shall be given, and he shall have abundance: but from him that hath not, even that which he hath shall be taken away. (Mat.25:30) And cast ye out the unprofitable servant into the outer darkness: there shall be the weeping and the gnashing of teeth. The unprofitable servant who doesn't bear the fruit, the servant who doesn't manifest sonship 30-, 60- and 100- fold, is cast forth into the outer darkness.  They took the one talent away from that person and gave it to the servant who had 10 talents. Remember that because we're going to see it again. In other words, if you have fruit, you'll get more. If you have less, you'll get less. So, great talents have been given to us through the promises, and we should bear their fruit. Matthew gives us another parable that ends up in the exact same place: (22:2) The kingdom of heaven is likened unto a certain king, who made a marriage feast for his son. Jesus. The marriage feast is the time when the Bride and the Groom celebrate for seven days, while on this earth.  We see that He invited the Jews to come to that marriage feast, but they mostly refused and mistreated His servants, as happened then. So He sent his armies to destroy their city in 70 AD. He turned away from them and invited strangers, speaking of the gentiles in the Church now. At that time, when the Jews were rejected because of their unbelief in Jesus Christ, He turned and invited the Church, the early Jewish Christians and the gentiles, to His marriage feast. However, the time is coming now when many gentiles will have worldly excuses not to go to the marriage feast and they also will be rejected as the parables show. And then a remnant of the Jews will return. The marriage feast, by the way, is at the bride's home (on earth). At the end of the seven day feast is the marriage supper which is at the Groom's home (in heaven). All are escorted by the wise virgins. The marriage feast was seven days, and we have seven days/years called the Tribulation period that's coming. That will be our marriage feast, where the Bride and the Groom are going to feast upon the bread (the Word of God) and wine (the nature of Jesus Christ). (Lev.17:14) … For the life of all flesh is the blood thereof…. There's going to be a great feast in the last seven days – the last seven years; a great feast upon the very nature and life of Jesus Christ and upon the true Word of God. Jesus will attend as Groom and teach in the Man-child body. We read on: (Mat.22:11) But when the king came in to behold the guests, he saw there a man who had not on a wedding-garment. The wedding garment is the brilliant garment that's given to the Bride in Revelation 19:8. That garment is described as lampros, “bright”, and is described as “the righteous acts of the saints.” whereas the leukos, “white,” garment was on all the rest of those invited to the marriage feast (Revelation 19:14). If you don't have on one of those garments, which represent various stages of manifesting sonship or the righteousness of God, then you're going to be rejected. God is not going to accept people who are justified by works or by the Law. Self-righteousness is not the kind of righteousness He wants. He wants the righteousness of grace through faith. (Mat.22:12) And he saith unto him, Friend, how camest thou in hither not having a wedding-garment? And he was speechless. (Because he was lied to by religion.) (13) Then the king said to the servants, Bind him hand and foot, and cast him out into the outer darkness; there shall be the weeping and the gnashing of teeth. (14) For many are called, but few chosen. Notice there are many people called who are not going to be putting on the wedding garment. The chosen are the people who are wearing the wedding garment. The previous parable we just read gives the same ending, but in that case, the one with the one talent lost his talent, his reward. His reward was instead given to the servant who had the 10 talents. Trust the Lord. Read your Bible and don't trust in any man. Hold fast. Be willing to give up your old life. Be perfect, in the Name of Jesus.

As news of Pope Francis' death reverberates around the world, questions remain—not only about his legacy, but about the damage done under a papacy marked by controversial political stances and theological departures from Catholic tradition. In this episode of Proclaiming Justice, Laurie Cardoza-Moore is joined by Gary Krupp, founder of the Pave the Way Foundation, whose work has long focused on setting the historical record straight—especially regarding the Vatican, Israel, and the truth behind World War II.Gary dives into his decades of work gaining access to hidden Vatican archives and challenging false narratives about the Church's role during the Holocaust. While Pope Francis supported transparency in some areas, his papacy also sent shockwaves through both Catholic and Jewish communities. From placing a Palestinian keffiyeh on baby Jesus in the Vatican nativity scene, to accusing Israel of genocide and labeling the Jewish homeland an “occupation,” Francis left a legacy deeply troubling to those who cherish biblical truth and Jewish-Christian solidarity. Learn more at ptwf.org.Download the free book at https://www.ptwf.org/wp-content/uploads/2022/11/GaryKrupp_4th-Edition-Book-Lo-Res.pdf

Jewish American Police Officer Michael shares his journey raised in a Jewish-Christian household, organizing birthright trips to Israel and working as a Jewish liaison officer who wanted to join the IDF. But after he witnessed the disgusting behavior of his Zionist friends vs the beautiful character of Muslim protesters. He started questioning his position and side of history. Michael discusses the emotional turmoil and backlash he faced from his beloved Jewish community and the signs from Allah that affirmed his faith throughout his journey to Islam.*Muslim Professionals:* https://www.muslimprofessionals.us/*Boycat app:* https://www.boycat.io/_Business Code:_ ANSARI10*Deen Over Dunya:* https://deenoverdunya.us/_Code:_ ANSARI10*Support US @* ⁠⁠https://www.patreon.com/ansaripodcast00:00 Raised Jewish & Trips to Israel05:15 The Pro-Israel Protest16:03 Learning About Islam20:03 Response of Jewish Community27:30 Life after Converting to Islam37:04 Ansari's Dream45:51 The Book that Proved Allah answers Duaa53:48 Allah is Alive.59:34 Everything is a Distraction

David Wacks, Romance Languages, and 2024–25 OHC Faculty Research Fellow. In this project I study medieval translations, chronicles, legends, and plays based on the Hebrew Bible from the Iberian Peninsula's three religious traditions. I show how Muslim, Jewish, and Christian authors draw on shared languages and traditions, stage the religious polemics of the day, and how, under the surveillance of the Spanish Inquisition, clandestine Jews and Muslims read their own traditions into Christian retellings of the Hebrew Bible.

A Sermon for Maundy Thursday 1 Corinthians 11:17-34 by William Klock In our Epistle today we hear Paul's description of what took place in the upper room, as the Passover meal came to a close.  This little paragraph is at the core of our liturgy of the Lord's Supper.  Paul tells how Jesus took the bread, gave thanks, broke it, and gave it to his disciples with those familiar but often misunderstood words: “This is my body.  It's for you.  Do this as a memorial of me.”  And similarly with the cup saying, “This cup is the new covenant in my blood.  Whenever you drink it, do this as a memorial of me.”  The Christians in Corinth, hearing those words read out would remember the stories told by the disciples about that night.  Just like we do, they'd mentally fill in the whole setting from Jesus washing their feet, to the Passover meal, to Jesus taking the Passover bread and one of the Passover cups and linking it with himself and what he was about to do.  They'd be thinking about this new covenant.  A mystery to the disciples, but the Corinthians knew the story of the cross, too.  They knew that the body of Jesus, broken, and his blood poured out at the cross established something new.  The Jewish Christians there new especially that when they shared in this meal that Paul described, it was like the Passover meal they'd known all their lives, but now in Jesus it meant something new and something better.  Not just an exodus from Egypt, but an exodus from sin and death.  Not just being led by God into a land of milk and honey, but being led by Jesus and the Spirit into God's new creation.  As Passover reminded the Jews year after year after of the Lord's deliverance and how he'd established a covenant with them, how he'd made them his people, and how he'd given them a hope for the future, so the Lord's Supper, every Sunday, reminded them how Jesus had delivered them from sin and death, how he'd marked them as his people in their baptism—not just in water this time, but by pouring his Spirit into them, and it pointed forward to God's promises of world to be conquered by his people.  But not Canaan.  Now it would be the whole world as this new people went out, proclaiming the gospel and living the life of the Spirit.  This community shaped by the Lord's Supper, by this new Passover, was God's future right here in the present, God's new creation in the midst of the old, God's light in the middle of the darkness.  Not perfectly, of course, but still God's future here and now. We forget.  That's why God gave Israel the Passover.  That's why Jesus gave us his supper.  So we don't forget what he's done.  So we don't forget who we are.  So we don't forget the task we've been given to do.  And so we don't forget our future hope.  But still we forget.  And that's why Paul wrote this to the Corinthians.  If we back up to the previous paragraph, to 11:17, he writes to them, What I have to say now isn't a matter for praise.  That means he's about to rebuke them for something they've been doing wrong.  He goes on: When you meet together, you make things worse, not better.  Stop and think about that.  I tend to think that when Christians meet together to worship, even if we don't get everything right, it's still a good thing.  We're better off for it.  On the whole God is pleased.  And yet Paul's saying that when the Corinthian church gets together, what they're doing is so wrong, that on the whole, it's a bad thing, not a good thing. So what are they doing?  He writes, To begin with, I hear that when you come together in the assembly there are divisions among you…  So when you gather together into one meeting, it isn't he Lord's Supper that you eat.  Everyone brings their own food to eat, and one person goes hungry while another gets drunk.  Haven't you got houses to eat and drink in?  Or do you despise God's assembly, and shame those who have nothing?  What shall I say to you?  Shall I praise you?  No, in this matter I shall not!   That doesn't sound very much like the Lord's Supper, does it?   Remember that in the very early church, the Lord's Supper was probably connected to a fellowship meal.  It hadn't yet become the symbolic meal that it would, where we eat a little piece of bread and take a sip from the chalice.  But in Corinth this had ceased to be a truly shared meal.  It sounds like the rich were separating themselves from the poor.  While they ate like gluttons and got drunk, the poor members of the church went hungry.  The rich people probably thought they were doing well.  After all, it was very gracious of them to let the poor—many of them slaves—have anything to do with their meals.  If they were still pagans, knowing nothing of the grace of God, the poor wouldn't be here at all.  Another case of the Corinthians getting everything horribly wrong, but patting themselves on the back for how gracious they were. And Paul rebukes them.  Back in Chapter 5 he wrote, “Christ our Passover is sacrificed for us.  Therefore let us keep the feast!”  But if this is how they're doing it, it may be a feast, but it's not the feast.  It's not the Lord's Supper.  Brothers and Sisters, if we don't come to the Lord's Table as one, we don't come at all.  Again, Paul warns the Corinthians: If this is how you keep the feast, it's better if you don't—because this isn't the feast.  In fact, if we jump down to verse 27, Paul writes: It follows from this that anyone who eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord.  Everyone should test themselves.  That's how you should eat the bread and drink the cup.  Now, we should stop there and make sure we hear him.  “Test yourself before you eat and drink.  Test yourself how?  He goes on:  You see, if you eat and drink without recognising the body, you eat and drink judgement on yourself.   The flow of Paul's logic here is so simple there really shouldn't be any question about it.  What's the context of this rebuke?  The Corinthians weren't united when they came to the Lord's Supper.  They were letting worldly divisions and distinctions divide them up.  To put it in terms of our Epistle this past Sunday from Philippians 2: They didn't share this mind amongst themselves.  They weren't being humble as Jesus is humble.  And so Paul reminds them that the Supper was instituted by Jesus to remind us of him and to remind us who and what we are in him.  And now he warns them that if you eat and drink of the Supper without recognising the body, you eat and drink judgement on yourselves.  What's the body?  That's one of Paul's ways of talking about the church—especially when he wants to stress our unity and interdependence. So what he's saying is that central to coming to the Lord's Table is doing so as one people.  The cross has overcome all our differences.  There is no longer rich nor poor, slave nor free, Jew nor gentile, man nor woman.  It doesn't mean those markers are gone.  It's that in the pre-gospel world, those differences divided us all up, but the cross now makes us one.  That's part of how the church puts God's future, his new creation on display here and now.  It's one of the ways we show the world the beauty of the gospel.  Without this unity, the Lord's Supper is just another meal—like any other worldly meal, where you invite the people who are like you or the people you want to score points with.  Ironically, it's become common for Christians to flip Paul's warning on its head and to fence off the Table from other Christians who have different views of how the Lord's Supper works.  To “recognise the body” is taken to have something to do with Jesus being present in some way with the bread and wine, and we'll only let people come to the Table if they agree with us on how exactly that works.  Which is just the sort of thing Paul is warning against.  Jesus instituted the Supper to be a powerful symbol of our unity in him, but we keep it to ourselves and keep others away who disagree over what exactly that means. I have to think that this is one reason the church in the West is in such decline.  Our churches are too often divided between rich and poor, or divided along political lines or ethnic lines, and while there's certainly a place for division over serious theological error, most of our division are over matters that should never be a source of division.  Paul certainly thought that lack of unity was a problem.  He goes on in verse 30: That's why several of you are weak and sick and some have died.  But if we learned how to judge ourselves, we would not incur judgement.  But when we are judged by the Lord, we are punished so that we won't be condemned along with the world.  So, my brothers [and sisters], when you come together to eat, treat one another as honoured guests by waiting for each other.  If anyone is hungry, they should eat at home, so that you don't come together and find yourselves facing judgement.   When we think about the Lord's Supper, we so easily get distracted and hung up on other things.  The idea of “real presence” seems to dominate the discussion in Anglican circles these days.  When Veronica and I were married, before the service began the priest warned the congregation that only those who believe that Jesus is “really present” in the bread and wine were allowed to come to the Table.  I was livid—in part because there wasn't really anything we could do about it at the time, but mostly because that's not what Anglicans believe.  Or at least what we're supposed to believe.  It may all be an interesting theological discussion, but if we pay attention to Paul, that's not how the Lord's Supper works.  It's not about what might or might not happen to the bread and wine.  Brothers and Sisters, it's about eating and drinking in memory of what Jesus has done for us.  It's about participating in him and in his death and resurrection—this new exodus by which he has delivered us from sin and death and made us a new creation.  And in light of that, it is vital that we come to the Table as one.  Not rich or poor, not slave or free, not Jew or gentile, not man or woman, but as the people redeemed by Jesus, a people filled with God's Spirit, a people who have been made a new temple where Jesus, the Spirit, and the good news of his death and resurrection—where his salvation—is mediated to a dying world.   Let's pray: Almighty Father, whose dear Son, on the night before he suffered, instituted the Sacrament of his Body and Blood: Mercifully grant that we may receive it thankfully in remembrance of Jesus Christ our Lord, who in these holy mysteries gives us a pledge of eternal life; and who now lives and reigns with you and the Holy Spirit, one God, for ever and ever.    Amen.

The ChristiansApril 13, 2025 • Greg Pinkner • Acts 11:19–30This Sunday, Greg continues our series on the Book of Acts. In Acts 11, we see the gospel spreading beyond the Jews to the Gentiles, especially in Antioch, where believers—fleeing persecution—boldly preached Christ across cultural lines. This moment marks a massive turning point in church history, as Peter's vision and Cornelius's conversion clear the way for the ceremonial law to be set aside, opening the door for all people to receive the gospel. Barnabas, a Levite and encourager, is sent to Antioch, and he brings Paul to help teach and establish the growing church—where believers are first called “Christians.” As more Gentiles believe, tension arises with Jewish Christians who still cling to the law, leading Paul to confront Peter's hypocrisy when he withdraws from Gentile fellowship. The message is clear: the gospel is for all people, and the church must go out—just as Palm Sunday represents people coming in, Antioch becomes the mirror image, sending God's people out with the good news to the whole world.WEBSITE: https://fellowshipknox.org/INSTAGRAM: https://www.instagram.com/fellowshipknox/

The ChristiansApril 13, 2025 • Greg Pinkner • Acts 11:19–30This Sunday, Greg continues our series on the Book of Acts. In Acts 11, we see the gospel spreading beyond the Jews to the Gentiles, especially in Antioch, where believers—fleeing persecution—boldly preached Christ across cultural lines. This moment marks a massive turning point in church history, as Peter's vision and Cornelius's conversion clear the way for the ceremonial law to be set aside, opening the door for all people to receive the gospel. Barnabas, a Levite and encourager, is sent to Antioch, and he brings Paul to help teach and establish the growing church—where believers are first called “Christians.” As more Gentiles believe, tension arises with Jewish Christians who still cling to the law, leading Paul to confront Peter's hypocrisy when he withdraws from Gentile fellowship. The message is clear: the gospel is for all people, and the church must go out—just as Palm Sunday represents people coming in, Antioch becomes the mirror image, sending God's people out with the good news to the whole world.WEBSITE: https://fellowshipknox.org/INSTAGRAM: https://www.instagram.com/fellowshipknox/

Want to reach out to us? Want to leave a comment or review? Want to give us a suggestion or berate Anthony? Send us a text by clicking this link!What if the key to understanding Jewish-Christian relations has been encoded in Scripture from the very beginning? Father James Mawdsley takes us on a profound journey through biblical typology, revealing how the recurring pattern of elder-younger brother relationships throughout the Old Testament illuminates our present circumstances and points toward future reconciliation.Through careful examination of Cain and Abel, Jacob and Esau, Joseph and his brothers, and ultimately Jesus and Adam, Father uncovers the divine blueprint for healing the ancient enmity between Judaism and Christianity. This isn't merely academic theology—it's a roadmap for navigating today's most contentious religious and geopolitical challenges.The conversation ventures into controversial territory as Father Mawdsley challenges mainstream narratives about historical antisemitism and questions the conventional understanding of 20th-century events. Yet his approach remains deeply rooted in Catholic theology and Scripture, consistently emphasizing that the ultimate goal is reconciliation rather than retaliation. He distinguishes sharply between acknowledging hard truths and harboring hatred, reminding listeners that Jesus himself confronted Jewish religious leaders while praying for their conversion.Perhaps most compelling is Father's passionate defense of traditional Catholic liturgy, particularly the pre-1955 Holy Week ceremonies. He explains how these ancient rites contain profound theological truths in every gesture, word, and ritual timing—truths illuminating our relationship with heaven and our Jewish elder brothers. His conviction that liturgical restoration must precede the healing of religious divisions offers a perspective rarely heard in contemporary discussions.Whether you're interested in biblical typology, Catholic-Jewish relations, traditional liturgy, or simply seeking deeper theological insights, this conversation will challenge assumptions and open new pathways of understanding. Join us for a thought-provoking exploration that ultimately points toward hope—the hope of a glorious restoration of the Church and the long-awaited reconciliation between brothers separated by history but united in God's eternal plan.Support the showSponsored by Recusant Cellars, an unapologetically Catholic and pro-life winery from Washington state. Use code BASED25 at checkout for 10% off! https://recusantcellars.com/Also sponsored by Quest Pipe Co. Get your St Isaac Jogues pipe here: https://questpipeco.com/discount/Amish?redirect=%2Fproducts%2Fst-isaac-jogues-limited-edition********************************************************Please subscribe! https://www.youtube.com/channel/UCKsxnv80ByFV4OGvt_kImjQ?sub_confirmation=1https://www.avoidingbabylon.comMerchandise: https://shop.avoidingbabylon.comLocals Community: https://avoidingbabylon.locals.comRSS Feed for Podcast Apps: https://feeds.buzzsprout.com/1987412.rssSpiritusTV: https://spiritustv.com/@avoidingbabylonRumble: https://rumble.com/c/AvoidingBabylon

The first few verses of Hebrews Chapter 12 tell us the Christian life is a race… or, more appropriately, a lifelong marathon. After spending all of Chapter 11 giving his readers (both first century Jewish Christians and us today) a remarkable list of Old Testament faith hall-of-famers for our encouragement, the author lets us know how we can run this often-difficult race. In three short verses, he gives us the keys to running this race of living the Christian life successfully. And the best part is, the outcome is not dependent on our performance! To win this race all we have to do is… keep running! Today’s passage will show us how we can do just that!

A Sermon for Passion Sunday Hebrews 9:11-15 by William Klock William Coffin Coleman.  He was a travelling salesman.  He was in his dark hotel room one night and looked out the window.  This was before the days of electrification.  He saw a blindingly bright lamp in a window across the street and had to know what it was.  He walked across the street, knocked on the door, and found out that the lamp—one that ran on pressurized gasoline—was made by a small local company.  Within days he'd tracked down that little company and bought it.  That company would become the Coleman Lamp Company and pretty soon those blindingly bright lamps—the “Sunshine of the Night” as they called it—would be selling across North America and the technology would be adapted to lanterns you could carry with you.  With a Coleman lamp there was no more fumbling around or straining your eyes in the dim light of a wick lantern.  In fact, it'd be crazy to go back to those old kerosene wick lanterns.  A Coleman was not only brighter, it was also safer.  Back in the 20s and 30s displays would show a table lamp mounted on a rotating arm.  Around and around it would turn and it would never go out and it would never start a fire.  You couldn't do that with a kerosene wick lantern. With that in mind, think of our Epistle from the book of Hebrews.  Hebrews is sort of like a biblical Coleman lamp display, except here the writer of Hebrews holds up the New Covenant for his fellow Jews and turns it around and around to show all the ways it's better than the Old and how you'd be a fool to want to go back to the Old.  Matt talked about this in his sermon last week—although without the Coleman illustration.  Last week's Epistle from Galatians highlighted just how tempting it was for Jewish Christians to fall back into the old way—the old covenant way—of doing things.  Some of this was that it was simply the life they knew.  When they became Christians they didn't stop being Jewish.  But there were also Gentiles now coming into this messianic movement.  The unbelieving Jews didn't like that.  As far as they were concerned Gentiles were unclean.  And so these Jewish Christians were shunned by their friends and family and even kicked out of their synagogues for associating with Gentiles.  It got worse as the Jews began to actively persecute the Church.  Jesus had given these new Jewish believers so much more than they'd had in the old covenant, but it was easy to think only about living for the day.  For Jewish Christians it was tempting and it would have been easy to simply drift away from the church and fall back into old covenant Judaism.  And so the writer of Hebrews urges them not to do that.  Despite the persecution, what they have now in Jesus is so much better than what they had before.  The old covenant gave a promise of a new world and a new life in the Messiah.  In Jesus, the Messiah has finally come and he's fulfilled that old promise.  He's inaugurated the new world and the new life.  In Jesus we take part in the fulfilment of God's promises and that's worth it, no matter the cost. To make this point the writer of Hebrews takes us back to the tabernacle, the precursor to the temple in Jerusalem.  Look at Hebrews 9:11-14.   But when the Messiah arrived as a high priest of the good things that were coming, he entered the greater and more perfect tabernacle, not made with hands (that is, not of this present creation), and not with the blood of goats and calves but with his own blood.  He entered, once and for all, into the holy place, accomplishing a redemption that lasts forever.  For if the blood of bulls and goats and the sprinkled ashes of a heifer, make people holy (in the sense of purifying their bodies) when they had been unclean, how much more will the blood of the Messiah, who offered himself to God through the eternal Spirit as a spotless sacrifice, cleanse our consciences from dead works to serve the living God!   The tabernacle.  Think back to the book of Exodus.  The Lord rescued his people from their bondage in Egypt and at Mt. Sinai, in the wilderness, he gave him the law, written on stone tablets.  At the same time he also gave Moses very detailed instructions for building the tabernacle—the tent complex where the people would worship the Lord and present their offerings and sacrifices. That tent, the tabernacle, was built to mimic Eden as we see it in the first chapters of Genesis.  The imagery used to decorate the tabernacle was meant to invoke the idea of a garden.  At the core of the tabernacle, as you progressed from the camp of the Israelites into the outer court of the tabernacle and then into the centre of it was the holy place, where only the priests went, and then beyond that was the most holy place.  That was where the ark of the covenant was kept.  It was God's throne room.  That was where the cloud representing the glory of the Lord rested—God in the midst of his people.  But no one was permitted into the most holy place.  Sin and uncleanness cannot enter the presence of the Lord.  Only once a year did the high priest enter the Lord's presence to offer expiation for the sins of the people. Sinners cannot enter the presence of our holy God.  This is why Adam and Eve were cast out of the garden.  But there in the wilderness, as God's plan of redemption began to move forward, he instructed his people to build this tabernacle so that they could once again know him, so that they could live with him in their midst.  It was a partial undoing of the consequences of sin.  Adam and Eve had once lived in the most holy place, in God's presence.  That's what Eden was about.  They were to live and to serve in God's presence, cultivating his garden.  And as they were fruitful and multiplied, the garden, that holy place would grow—until it filled the whole earth.  Because of their rebellion, Adam and Eve were driven out from God's presence.  But in the wilderness the Lord helped Israel to build a model of that most holy place, he took up his residence in it, and he gave the people a law by which they could live on the periphery of that manifestation of his glory.  They couldn't enter directly into his presence, but whereas Adam and Eve were driven away, in the tabernacle, the Lord now drew his people near.  It was the beginning of something good.  The beginning of renewal.  The tabernacle, the law, the whole old covenant were good things.  They reminded God's people of his promise to one day set all of creation to rights and to restore his people fully to his presence.  It was a light in the darkness. The problem for Israel was that in the day-in and day-out activity of living around the tabernacle, of living the law, and of routinely making sacrifices and offerings, it became very easy to forget that all of this pointed to a greater reality and a greater fulfilment.  These things were like the dim light of a wick lamp.  The tabernacle, the sacrifices, the law were never meant to be a permanent arrangement.  The point was never for God's people merely to camp out around the place of his presence, merely to be able to get close to the Holy of Holies.  The goal was to return to Eden itself, to return to a life in the presence of the Lord.  God and humanity brought back together; heaven and earth rejoined.  A far greater light was coming.  As Christians we're, too, often guilty of forgetting God's end goal.  We come to the Lord's Table on Sundays, we gather with our brothers and sisters for worship, and we make it very routine and hum-drum, forgetting that what we have here is a down-payment on the full inheritance that Jesus will be bringing with him when he returns—of resurrection and new life and of living fully in the presence of the Father. This is what the writer of Hebrews is getting at when he talks about Jesus as our great high priest of the good things to come.  The tabernacle was a good thing, but it pointed to better things, just as the Lord's Supper is a good thing, but points to something even better.  And Hebrews says, as our high priest, Jesus entered not in to the most holy place of the tabernacle.  No.  At the cross Jesus entered into the true, the real holy of holies—the one of which the holy of holies in the tabernacle was only a representation and only a shadow.  In his death, Jesus entered the real, the actual presence of his Father.  The good news is that because Jesus has entered the Father's presence as our great high priest, since he has made purification for us, we're now ourselves welcomed into the Father's presence as well. Again, in the face of hostility and persecution, many Jewish Christians were tempted to just go back to the old way of doing things.  In their day the temple, the great building of stone on the mountain above Jerusalem, had replaced the tabernacle, but it was laid out on the same plan and served the same purpose.  The temple and the sacrifices were good things.  Why not just do things the old way?  The Lord had commanded them, after all.  Why risk persecution by joining with Gentiles to worship Jesus?  And so Hebrews reminds them: as good as the temple was, Jesus went to the real place the temple represents.  The temple was a model that pointed to the heavenly reality.  When Jesus takes us into the heavenly reality, how can we possibly justify going back to the model? Jesus as our great high priest entering the most holy place naturally leads us to the second point Hebrews makes here about the new covenant and how it's better than the old.  The priests of the old covenant entered the most holy place of the tabernacle once every year.  We're told here that Jesus entered once and for all time.  The old sacrifices were good until the next time you sinned.  The sacrifice that Jesus made at the cross is good forever.  Why?  Because when the old priests went into the holy of holies they took with them the blood of goats and calves.  Jesus entered the presence of the Father with his own blood. This was hard for many Jews to understand.  The Messiah was supposed to triumph over Israel's enemies and reign forever.  He wasn't supposed to die, let alone die the most humiliating death imaginable at the hands of their pagan overlords.  Maybe the Messiah would be their great high priest, but priests make sacrifices.  They aren't supposed to be sacrifices themselves.  That's what bulls and goats were for.  And yet, it's all there in Israel's scriptures—if you know how to look at it.  And that's what Hebrews is about. So, first, the Old Testament sacrifices taught the people to trust the Lord.  To offer a sacrifice is to give up something valuable.  This is a principle throughout the law.  The sabbath, for example, taught people to give one day a week to the Lord.  The gentiles scrambled for a living six days a week, but not God's people.  The sabbath taught them to trust in the Lord's provision.  Think of the manna in the wilderness.  Five days they gathered what they needed, but on the sixth day the Lord provide an extra measure to see them through the Sabbath.  The Sabbath was an act of faith.  And so was the tithe.  The gentiles held on to everything they got, but God's people gave him the first tenth—not the last, not what was left over—but the first tenth of everything.  It was an act of faith and he provided. But the animals sacrificed for the people in the temple took things a step further.  They reminded the people of the cost of sin.  Because of their sin, Adam and Eve were cast out of the garden, cut off from the tree of life.  Brothers and Sisters, sin puts us outside the presence of our holy God. Sin separates us from the source of life.  Sinners die.  The only way back into the presence of our holy God is by the shedding of blood.  And that's the second point made about sacrifice here.  Redemption from sin requires the death of another in our place.  The animals sacrificed in the temple were costly sacrifices, but they were also imperfect sacrifices.  They were dumb and unwilling.  They served only until the next sin was committed.  And they brought the people only into the tabernacle or the temple.  For the people to be truly cleansed from sin, for the people to enter into the Holy of Holies would require an even costlier sacrifice. Those sacrifices pointed to Jesus.  In Jesus, God himself took up our flesh—he became one of his own people.  He did that so that he could represent them.  He became like a second Adam.  And so Jesus obediently and willingly gave his life for them—and for us.  He was the costly sacrifice—the spotless lamb, the best of the flock.  As our representative, he took on himself the death that we deserve.  This is why we can say, as we do in the Lord's Supper, that by his one oblation of himself once offered, a full, perfect, and sufficient sacrifice for the sins of the whole world has been made.  This is why we can pray that by his flesh and by his blood our sinful bodies may be made clean by his body and our souls washed through his most precious blood.  The blood of animal sacrifices gave a superficial cleanness to people who had been defiled by their sin, but Jesus' blood doesn't just make us superficially clean.  It purifies us from the inside out.  And so we can also pray that as his body and blood make us clean, we may evermore dwell in him and he in us.  By his blood we can finally enter the Holy of Holies, we can finally be restored to the presence of our holy Creator. And that gets at the third point made here—the third way in which Jesus' sacrifice is better than the old sacrifices and the new covenant is better than the old.  The sacrifices of the old covenant were shadows pointing to the real sacrifice.  The holy of holies in the temple was a shadow of the real holy of holies, not just the heavenly presence of the Father, but it looked forward to the day when Creation will finally be set to rights, when heaven and earth will finally be joined together and humanity can once again live in God's presence, just as Adam and Eve did before they sinned.  The cleanness and atonement offered by those old sacrifices was a shadow of the atonement and the cleanness offered by Jesus.  Jesus didn't just enter the central room of the temple in Jerusalem to offer the blood of an animal on our behalf.  Jesus, who is both God himself and our perfect human representative, entered into the actual presence of his Father with his own blood shed at the cross.  In doing that he offers a sacrifice that washes us clean from sin to the very core of our being. Somehow the perfect sacrifice of Jesus, Hebrews says, purifies our conscience from dead works so that we can serve the living God.  Brothers and Sisters, through Jesus we are transformed.  Chapter 6 introduced this language of “dead works”, but it refers to our repentance from our old pagan and sinful ways and also, for the Jewish Christians, from the obligations of the old covenant and its temple and sacrificial system.  As good as those things were, as God-given as they were, Jesus now offers something better.  Jesus' sacrifice undoes our sin once and for all.  Through him we have access to the presence of God.  What we lost when Adam sinned we now have back—or at least we have the down payment of it and hope for its fullness in the future.  Jesus washes us clean with his blood and having purified us for the presence of God, he makes us his dwelling place, his tabernacle, as he fills us with the Holy Spirit.  And the Spirit then sanctifies our hearts and our minds, making them holy again so that we can serve the living God just as Adam did in the garden.  Jesus, by his sacrifice, not only leads us into the holy of holies to know God's presence, but in giving us the Spirit he also makes us—you and me and, collectively his Church—the holy of holies: God's presence in us. Verse 15 stresses again that this is all and only through Jesus: For this reason, Jesus is the mediator of the new covenant.  The purpose was that those who are called should receive the promised inheritance of the age to come, since a death has occurred which provides redemption from transgressions committed under the first covenant.   Jesus is the mediator.  There's no other way.  Even the old way—the way of the tabernacle and the sacrifices—that God once gave is now defunct.  It's been fulfilled.  The thing to which it pointed, the thing for which it was preparing the people, the new thing has finally come in Jesus. Imagine a frozen river.  The first time Veronica and I went to Montréal the St. Lawrence and Ottawa Rivers were frozen.  We were driving across the bridge from the west end of the island where the two rivers meet and we saw a Jeep cruising over the ice back towards Montréal.  The ice was that thick.  You can do that in the middle of a cold Québec winter, but when Spring comes the bridge is the only way across.  Try driving your car on thin ice—or try driving on water—and you'll die. In Jesus, Spring has come to the world.  In Jesus a bridge has been provided across the water.  The law was perfectly good in its time, just as the ice was safe to drive on if you wanted to cross the river in January, but the time has passed for that.  If you want to cross the river now the bridge Jesus provides is the only way.  Hebrews was written to people who feared persecution for following Jesus.  They were used to driving on the ice and despite the fact that it was now melting and thin, they were still tempted to keep driving on it.  Last week in our Epistle from Galatians we read about the Judaisers.  They were insisting that to follow Jesus the Gentiles had to be circumcised, follow the right dietary rules, and observe the Sabbath.  They still said they were following Jesus, but it doesn't work that way.  That's like telling everyone how perfectly good the bridge is while trying to drive your car across the thawing river.  The ice is melting.  The time for those old ways has passed.  Jesus offers something better and his way is now the only way. Brothers and Sisters, do our lives demonstrate faith in Jesus as our sole mediator?  While you and I may not be tempted to go back to the law or the temple or the old covenant sacrifices, we have our own pasts to which we often hold more tightly than we may realise.  We profess faith in Jesus, but we still haven't repented of all of our old loyalties, all of our old ways of doing things, all of our old sources of security.  We profess Jesus, but we still find satisfaction in sin and in self.  We say we trust Jesus, but we still look for security in work and in money.  We say we trust Jesus, but we often evaluate ourselves not based on what he has done for us, but on what we think we've done for him.  Friends, it's like giving people directions to the bridge, while we ourselves are sitting in our cars with the engine running, nosing our wheels into the water and thinking we'll somehow get across the river.  Lent is a time for us to look around, to take stock, and to evaluate our situation.  Easter is only two weeks away.  It's a reminder that in Jesus Spring has arrived.  The river isn't frozen anymore.  We need to let go of the old ways of life and follow Jesus across the bridge. Yes, to follow Jesus means challenge and sacrifice, but Jesus is better in every way.  He and he alone has redeemed up from death to serve the living God. Let us pray: Gracious Father, we thank you this morning for the sacrifice you have made in the death of your Son, our Lord, Jesus Christ.  In Jesus the price of our sin has been paid once and for all.  By his blood we are washed clean through and through.  Strengthen our faith, Father, that we might trust fully in Jesus as our only mediator.  Open our eyes to the areas of life in which we've failed to repent, and give us the faith to entrust those things to you.  We ask this through him, our Saviour and Lord.  Amen.

Welcome to Day 2601 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday – God's Right-Hand Woman? - Wisdom in Hebrews 1 – I Dare You Not To Bore Me With The Bible. Wisdom-Trek Podcast Script - Day 2601 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2601 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Today is the 50th lesson in our segment, Theology Thursday. Utilizing excerpts from a book titled: I Dare You Not To Bore Me With The Bible written by Hebrew Bible scholar and professor the late Dr. Michael S Heiser, we will invest a couple of years going through the entire Bible, exploring short Biblical lessons that you may not have received in Bible classes or Church. The Bible is a wonderful book. Its pages reveal the epic story of God's redemption of humankind and the long, bitter conflict against evil. Yet it's also a book that seems strange to us. While God's Word was written for us, it wasn't written to us. Today's lesson is: “God's Right-Hand Woman? – Wisdom in Hebrews 1” Hebrews 1:2 tells us that in these “last days,” God has spoken to humanity “by his Son, whom he appointed the heir of all things, through whom he created the world” (compare Col 1:16; 1 Cor 8:6). Jesus' role as co-creator with God is a familiar doctrine. But in verse 3, there's something that's a bit odd: “He [Jesus] is the radiance of the glory of God.” What's strange about the phrase isn't its meaning. We get the metaphor. Jesus “shines forth” the glory of God; He is a brilliant reflection of what God is like. What's odd is where the idea comes from, and how startling it would have been to the Jewish Christians for whom the book of Hebrews was intended. The word “radiance” (átaúyaoua, apaugasma) occurs only here in the New Testament. To figure out what the writer of Hebrews meant, we have to look at his source. The writer is quoting the Septuagint, the Greek translation of the Old Testament, but the Septuagint included books that many Jews and Christians today do not consider part of the biblical canon, but which some in ancient times considered sacred. The phrase in Hebrews 1:2 comes from one of these books—Wisdom of Solomon. How can we be sure? Because the word apaugasma is found only one time in the Septuagint: Wisdom of Solomon 7:26. Sure, the scarcity of the word is curious, but where's the surprise? Not only is the word extremely uncommon, but the source of the Hebrews 1:2 quotation has a woman as God's personified reflection. Welcome to the biblical twilight zone. For wisdom is more mobile than any motion; because of her pureness she pervades and penetrates all things. For she is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing defiled gains entrance into her. For she is a reflection {apaugasma) of eternal light, a spotless mirror of the working of God, and an image of his goodness. (Wisdom of Solomon 7:24-26 NRSV) The Jewish writer of Wisdom of Solomon got the idea of personified Wisdom as a woman from the book of Proverbs 1....

In this episode of Aaron Renn's series on religious minorities in America, he speaks with Josh Hammer, senior editor-at-large at Newsweek Magazine and author of the book Israel and Civilization. Josh shares his personal journey from an assimilated Jewish upbringing to becoming fully observant, discusses the challenges of practicing Judaism in modern America, and offers insights on Jewish-Christian relations, contemporary anti-Semitism, and Israel's role in American foreign policy.Note: My audio level was poorly adjusted in this recording. GUEST LINKS:

Canon Luke Zignego, ICKSP serves as Chaplain of Saint Joseph Oratory in the Diocese of Gary, Indiana. He was ordained in 2018.   In Today's Show Can you have schola with men and women in it? Is there an official standard barring "trans" people from entering the seminary? Were there Jewish Christians who distrusted the New Testament, and was these the foundation of Protestantism? Are God's energies separate from his essence? What constitutes missing the Sunday obligation? What is the difference in praying a novena for an intention vs wishful thinking? When does drunkenness become a mortal sin? My friend receives the Precious Blood at the Novus Ordo, is that allowed? Can 1 confession be made for both the Holy Face Novena and First Friday devotion? Is it possible to arrange a world-wide rosary? How to respond to the claim that Jesus' messianic prophecy was fully fulfilled in him riding the donkey into Jerusalem?  Visit the show page at thestationofthecross.com/askapriest to listen live, check out the weekly lineup, listen to podcasts of past episodes, watch live video, find show resources, sign up for our mailing list of upcoming shows, and submit your question for Father!

A Sermon for the Fourth Sunday in Lent Galatians 4:21-31 by the Rev'd Dr. Matthew Colvin Our epistle lesson this morning comes from Galatians 4. I know that Pastor Bill preached on it just recently, but I would like to look at it too, from a different angle. It is one of the most controversial chapters in the NT, both for its view of Judaism and for its hermeneutical maneuvers. Paul is concerned for Christians in Galatia. The Judaizers were taunting Gentile Christians with the manifest visible superiority of Judaism: its splendid temple; its priesthood; its Torah; all the society's esteem and honor. And against this, what did Christians have to show? They were hiding for fear of the Jews; they were subjected to persecution and arrest; they had been kicked out of the synagogue and subjected to the ban, excommunication. Above all, there was the disgrace of worshipping a criminal who had been killed by the most shameful sort of execution, crucifixion by the Romans. All this was exploited by Paul's enemies in Galatia, the Judaizers or the circumcision party. Their strategy was to exalt themselves by trying to get the Gentiles to envy them - “They zealously court you, but for no good; yes, they want to exclude you, that you may be zealous for them.” – The verb zeloō means both to be zealous and to be jealous. Paul's enemies are behaving like spiteful middle school girls — not like the righteous women of this church, but like the ones I knew when I was in school — trying to exclude a hated rival by social shunning, in order to magnify their own status. To stop them and shut them down, Paul needs to do more than just answer their case logically. He also needs to undermine their ethos; he needs to subvert the system of value that makes their case so plausible at first glance. They are counting on Paul's readers sharing their value system. Paul wants to make sure his readers do not share it. It is a task that he undertakes in many of his letters. In Romans he addresses the Jews as those who “rest on the law, and make your boast in God, and know His will, and approve the things that are excellent, being instructed out of the law, and are confident that you yourself are a guide to the blind, a light to those who are in darkness, an instructor of the foolish, a teacher of babes, having the form of knowledge and truth in the law.” He is setting forth the Jewish system of value, the grounds of their boasting. And it was a very good grounds for boasting. The longest book in the Bible, Psalm 119, is one continuing paean of praise to the Law, the Torah. It is full of statements like, “I love thy commandments above gold and precious stones” and “The law of thy mouth is dearer unto me than thousands of gold and silver.” But Paul rips this point of boasting away by asking, “Yes, the Law is wonderful — but do you actually obey it?” In Philippians 3, Paul gathers together all the things that he could have been proud of as a Jew: “If anyone else thinks he may have confidence in the flesh, I more so: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless. But what things were gain to me, these I have counted loss for Christ. Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith;” That stuff that the Jews think is so valuable? Their circumcision, their membership in one of the two faithful tribes (Benjamin and Judah)? Their zeal, their lawkeeping? It's all worthless. In fact, it's so worthless that I threw it all away. I have something of real value that none of that stuff can give you. In the book of Hebrews, Paul or someone from his circles who thought an awful lot like him has the difficult task of undermining Jewish boasting about the Temple, the priesthood, and the sacrifices — a task that might seem impossible, since these things were instituted by God and everybody knew it. The temple was imposing, gleaming with gold. Paul calls it a “tent”, the sort of makeshift, flimsy structure that you go camping in, and you lie down in it, and there's nothing but a thin layer of cloth between you and the outside, and if it's too windy, the thing is in danger of collapsing; and anyway, it's that way because you're going to take it down and pack it up anyway. That's what he thinks of your fancy temple. Besides, the real temple is in heaven. Your tent is made by human hands; the only Temple worthy of the name is made by God. The priests' ministry was observable; they were dressed in robes; everyone could see their work, and that they had been instituted by God. Paul says, “They keep on dying, which is proof that their work isn't much good. And they have to offer sacrifices for their own sins, not just the people's.” The sacrifices were there for all to see: they had been commanded by God himself. The blood of the sacrifices flowed continually at the temple, on a daily basis. Paul says, “See how they have to do it over and over again? That's because it doesn't really work. They need Jesus. That's the only sacrifice that works, and that's why Jesus only needed to be sacrificed once.” Yes, Paul is a genius at overthrowing his opponents' strongest arguments. He loves to take their most powerful evidence and use it against them. He is a master of rhetorical jujitsu, throwing his opponents to the mat by using the momentum and force of their own attacks. He is like Elijah in the contest with the prophets of Baal, one man against 450, “And he put the wood in order, cut the bull in pieces, and laid it on the wood, and said, “Fill four waterpots with water, and pour it on the burnt sacrifice and on the wood.” Then he said, “Do it a second time,” and they did it a second time; and he said, “Do it a third time,” and they did it a third time. So the water ran all around the altar; and he also filled the trench with water.” In Galatians 4, it is a terribly difficult rhetorical task that Paul faces: his opponents appear to have the Torah, the OT, on their side. It does, after all, command circumcision; it does prohibit the eating of unclean foods; it does tell the stories of Ishmael, Moab, and Ben-Ammi, the ancestors of the rival nations surrounding Israel, all of whom are deprecated as the offspring of incest, slave marriage, or concubinage. These stories account for the origins of the Gentiles around Israel. Israel itself, however, was descended from Isaac, the legitimate son and heir of Abraham. These stories underscore the chosenness of Israel, and the fact that these other nations were not chosen. “Jacob have I loved, and Esau have I hated” was not just a statement about two sons. It was a statement about two nations: the Edomites and Israel. It says that Israel is the covenant people that God loves, and Edom is not. So it is Paul's opponents, not Paul, who have the easier case to make here: Jewish people are (most of them) descended from Jacob (Israel) and Gentiles are not. And they might have made this case most plainly from the story of Isaac, Abraham's son miraculously conceived by the power of God in Abraham's old age. This is strong rhetorical ground for the circumcision advocates in Galatia. Circumcision is commanded in the Torah for God's people. It is breathtakingly audacious for Paul to argue that a proper understanding of the Torah will lead you to the conclusion that circumcision doesn't matter. Paul calls the Torah a yoke of bondage. I'm not sure we appreciate how bold a move this is. The exodus was Israel's independence day. It's when they came out of slavery in Egypt and became a free nation. Paul says that the circumcizers advocating Torah-obedience in Galatia are like those who wanted to go back to Egypt. It would be like an American saying that the Declaration of Independence is the document in American history that made everyone slaves. But that is what Paul says about the Torah, given on Mount Sinai: that covenant has led to the present state of affairs: Jerusalem that now is, and is in bondage with her children. Now, we know from elsewhere in Paul's letters, especially Romans, that he considered the Law a good gift of God and the reason why the Law was now leading to slavery was because Israel was using it wrongly, not because the Law was bad. The slavery results from Israel's sinfulness, not something wrong with the Law. But here, he doesn't go into that, because he is focused not on the Law as it was given by God, but on the Law as it was used rhetorically by his opponents. You have heard the expression, “He is wrapping himself in the flag”? That is what the Judaizers in Galatia are doing with the Torah: using it as a uniform to distinguish true, Jewish Christians from second-rate, Gentile Christians. And Paul says: You think that you look cool with your bling; but it's really chains to keep you enslaved. Above all, Paul takes the bull by the horns and uses an audacious maneuver to deal with the Judaizers' most powerful weapon: the taunt of illegitimacy. That is the point of the Ishmael story as used by Jews: the Ishmaelites, the Arabs, are illegitimate offspring of Abraham, just as the Moabites and Ammonites were stigmatized as the offspring of Lot's daughters after the destruction of Sodom. Only Jews were the children of Isaac; they had been called into existence by the power of YHWH himself. They were not the product of an ill-conceived attempt at surrogate pregnancy, and with a slave wife. Be aware that the Judaizers have centuries and centuries of social and legal precedent for their view. That line that Paul quotes from Sarah — “Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the freewoman” — that was a line that Paul's opponents loved to quote. When Sarah said it to Abraham, she wasn't just being mean. The lawcodes of Ur-Nammu and Lipit-Ishtar, from around the same time as Abraham, contained rules about exactly this sort of situation, and they are formulated with exactly the same sort of phrasing: “If a man has a wife a free woman who has born children to him, and he takes a slave wife and she also bears children to him, the children of the slave wife shall not share in the inheritance with the children of the free wife.” Sarah is saying, “Husband, you know the law from when we lived in Ur. This is what we have to do.” And the heretics in Galatia were taking up this two-thousand year tradition of legal and social stigma against children of slavery, and applying it to Gentile Christians. It's a powerful tool of shaming and social marginalization, and it is based on a very foundational text of the covenant: the story of the birth of Isaac. Both the Judaizers and their Galatian Gentile victims believed this text was the word of God. Both believed that the Jews were descendants of Isaac. Paul knows all this. He has chosen to fight them on their strongest ground; he gives them home field advantage. He pours water so that it fills up the trench. And then he incinerates their whole argument like Elijah. The stigma of illegitimacy? He turns it back on the Judaizers. They are the bastards now, the “children of the flesh”; they are “in bondage” with their slave-mother. The Gentile Galatian Christians? They are “children of the promise.” And just as it was back then, the child of the slave woman is persecuting the child of the promise. The two sons are marked not by their circumcised or uncircumcised status but by the slave/free polarity that distinguishes their mothers. Paul has to reach a little bit here. The LXX Greek translation that Paul used here doesn't actually say, “persecuting”. What the LXX says is that Sarah “saw the son of Hagar the Egyptian who had been born to Abraham playing with her son Isaac (paizonta meta Isaac tou huiou autes).” That's the most straightforward way to take it. But the word “playing” can also mean “mocking”. And that's probably how Paul took it. And then he magnifies it into the sibling rivalry from hell by glossing “mocking” as “persecuting”. Where did he get this from? It is transferred from the situation between the Judaizers and the Gentile Christians in Galatia. By casting the rivalry as a conflict between the flesh and the promise, Paul undercuts the Judaizers' use of the Torah. That is why he says, “These are two covenants” — the boldest piece of clever interpretation in the Bible. It is all part of his rhetorical strategy concerning the Torah that he has laid in the previous chapter, Galatians 3. The two covenants are NOT the Old and the New. They are the Torah covenant and the covenant with Abraham (which turns out to find its fulfillment in Christ). And the covenant with Abraham is more original, more foundational, more important, more primary. The law was added 430 years later. The Torah was a stop-gap measure to keep things under control until the fulfillment of the covenant with Abraham. And for Paul, Gentile Christians are that fulfillment: “in you, all the nations — the ethnê — shall be blessed.” This aligns the Gentile Christians with the whole purpose of the Covenant with Abraham, and means that Paul can cast them as the true children of the promise. They are citizens of the only Jerusalem that counts, the “Jerusalem above”. And by citing the line of Sarah, “cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the free woman”, Paul makes clear what the stakes are here: the Judaizers and those who trust in the Torah to be their badge of membership in the covenant are not merely mistaken. They are Ishmaels and they will not inherit. They will be cast out. The Gentile Christians — and faithful Jewish Christians who did not pressure them to get circumcized — will be counted as true members of the covenant with Abraham, and the Judaizing circumcision-pushers will not. Who are the bastards now? Paul revels in what God has done. It is perfectly in accordance with his way of working: "He catches the wise in their own craftiness, and the counsel of the cunning is brought to a quick end.” (Job 5). The Judaizers have fallen into the pit that they have dug: their taunts of illegitimacy rebound on their own heads; the glory of the title of “true children of Abraham” is wrapped around the Gentile believers whom they had stigmatized. Paul's jujitsu victory is complete and total, because it is the victory of Christ, who led captivity captive and triumphed by being crucified. In the end, Paul's fierce warfare over the Galatians has to do with vindicating the honor of Christ, with proving that He has really accomplished all that Paul says he has; with showing that the covenant with Abraham is truly fulfilled in Jesus, because he is the yes and amen. To go back to the Torah is to turn the clock back and engage in historical reenactment; to live a life of live-action-role-playing instead of reality. It is a costly and foolish attempt to gain privilege and honor by denying the completeness and finality of Jesus' work, and attempting to supplement it with another identity in terms of the Torah. The true Exodus is via Christ, not via the Torah. That is part of the meaning of our gospel lesson this morning from John 6. Here the true bread from heaven, Jesus, works a miraculous feeding like the manna of old. But he does it not in order to cause the crowd to envy his disciples; he has no desire for his followers to act like the Judaizers, zealous courting others to provoke them envy. No, his disciples are to be the means by which the bread of life is given to the multitudes — and the two small fish, symbol of Gentiles and of fishing for men, of the fulfillment of Jeremiah 16:16: “Behold, I am sending for many fishers, declares the Lord, and they shall catch them.” In the end, the nations are to be blessed through the disobedience of Israel. Our time is short, so I will not try to prove this exhaustively, but I want you to see the pattern: Joseph's brothers disobey and sell him into slavery, so that he is carried off to a Gentile land, Egypt, and becomes assimilated to Egyptian ways. But God works it all out so that Joseph's imprisonment in an Egyptian prison works out for the salvation of Joseph's brothers and all Egypt, “to save many alive.” When Jesus touches dead bodies, a woman with a 12 year flow of bleeding that made her unclean, or a leper, what happens? The usual laws of uncleanness work backward: rather than becoming unclean, Jesus makes these people clean. That is the way God has designed the exile of Israel to work: rather than the exiled members of Israel becoming lost and destroyed, they have mingled with the nations and thereby brought it about that in order to keep His promises to Israel, God will save the Gentiles as well. As a result, “In Abraham's seed, all the nations shall be blessed.” Isn't it funny how Satan's schemes always backfire? He is truly the Wile E. Coyote of the Bible. He will have his church be Israel for the sake of the world; thus we are to be true heirs of Abraham, fulfilling the purpose for which He was called. Amen.

The reactionary Right. That is the new threat to patriotic conservatives. I explain how those with no affirmative beliefs are undermining our ability to reclaim America because they only know how to critique the Left, but then, absent their own beliefs, land in the same place. One of the areas in which this is most prominent is the rise of the secular, anti-Israel right. We're joined by Josh Hammer, whose new book, "Israel and Civilization," traces the importance of Israel and the Hebrew Bible to the foundation of America and how it still has meaning today. In a wide-ranging discussion, we delve into the reactionary Right that is joining with the Left against Israel, why we should support Israel's struggle against the Left but also end its dependence on us for weapons, and how we can form a new Jewish-Christian alliance to fight jihad and paganism. At the end, we discuss the trend of secular Israelis returning to God and how that echoes Josh's own personal journey. Learn more about your ad choices. Visit megaphone.fm/adchoices

In his new and best-selling book, Israel and Civilization, Josh Hammer makes a bold claim: the future of Western civilization depends on the State of Israel and the Jewish people thriving. He joins Liel to talk about the dangers of the Neo-Nietzschean right, about why liberal Jews have lost the historical plot, and about how only a Jewish-Christian coalition can make the West overcome its moment of tumult. 

In this episode, Seth Leibsohn hosts Josh Hammer, discussing Hammer's new book, "Israel and Civilization: The Fate of the Jewish Nation and The Destiny of the West." Hammer argues that the disproportionate attention on Israel and the Jewish people stems from their foundational role in Western civilization, tracing back to biblical times, and emphasizes the need for a strong Jewish-Christian alliance to defend these values against those seeking to undermine them.

Salvation is found through faith in Jesus Christ alone—a truth that stands in contrast to a growing movement in the West of “Torah Observant Christians” who argue that Gentile believers must follow Old Testament laws to secure salvation. Phylicia, however, emphasizes a key distinction: while Jewish Christians may observe these laws as part of their cultural heritage and historical connection, such practices are not necessary for salvation. ————————————————Mentioned in this episode⭐️ Understanding the Old Testament Course: https://phyliciamasonheimer.com/product/understanding-the-old-testament-course/⭐️ Freedom from Legalism Course: https://phyliciamasonheimer.com/product/freedom-from-legalism-course/⭐️ Who the Son Sets Free | Galatians Bible Study: https://phyliciamasonheimer.com/product/galatians-bible-study/————————————————

Hebrews 10:19-22 — In this sermon, Dr. Martyn Lloyd-Jones explores the topic of prayer and its challenges, focusing on Hebrews 10:19-22. The preacher begins by addressing the context of the epistle to the Hebrews, written to Jewish Christians who were becoming discouraged in their faith. He emphasizes the importance of prayer in the Christian life and highlights the difficulties that can arise when attempting to pray. Dr. Lloyd-Jones outlines three main obstacles to prayer: entering into God's holy presence, dealing with an evil conscience, and overcoming a sense of unworthiness due to sin's pollution. He argues that these difficulties make prayer one of the most challenging aspects of the Christian life. The sermon then presents the solution to these challenges through the "new and living way" provided by Jesus Christ. This way is described as new, living, and based on the foundation of Christ's incarnation, perfect obedience, atoning death, resurrection, and heavenly intercession. Dr. Lloyd-Jones stresses that this doctrinal understanding is essential for effective prayer. He explains how this new way addresses the three main obstacles to prayer: it is God's own appointed method, it satisfies the demands of God's law and our conscience, and it provides cleansing from sin's pollution. Dr Lloyd-Jones also touches on how this approach helps believers overcome accusations from Satan. In conclusion, Dr. Lloyd-Jones exhorts his listeners to rely solely on Jesus Christ and His finished work for access to God in prayer, rather than on human efforts, rituals, or earthly intermediaries. He emphasizes the importance of understanding and embracing this "new and living way" in order to approach God with boldness and assurance, especially in times of uncertainty and potential persecution.

Hebrews 10:19-22 — In this sermon, Dr. Martyn Lloyd-Jones explores the topic of prayer and its challenges, focusing on Hebrews 10:19-22. The preacher begins by addressing the context of the epistle to the Hebrews, written to Jewish Christians who were becoming discouraged in their faith. He emphasizes the importance of prayer in the Christian life and highlights the difficulties that can arise when attempting to pray. Dr. Lloyd-Jones outlines three main obstacles to prayer: entering into God's holy presence, dealing with an evil conscience, and overcoming a sense of unworthiness due to sin's pollution. He argues that these difficulties make prayer one of the most challenging aspects of the Christian life. The sermon then presents the solution to these challenges through the "new and living way" provided by Jesus Christ. This way is described as new, living, and based on the foundation of Christ's incarnation, perfect obedience, atoning death, resurrection, and heavenly intercession. Dr. Lloyd-Jones stresses that this doctrinal understanding is essential for effective prayer. He explains how this new way addresses the three main obstacles to prayer: it is God's own appointed method, it satisfies the demands of God's law and our conscience, and it provides cleansing from sin's pollution. Dr Lloyd-Jones also touches on how this approach helps believers overcome accusations from Satan. In conclusion, Dr. Lloyd-Jones exhorts his listeners to rely solely on Jesus Christ and His finished work for access to God in prayer, rather than on human efforts, rituals, or earthly intermediaries. He emphasizes the importance of understanding and embracing this "new and living way" in order to approach God with boldness and assurance, especially in times of uncertainty and potential persecution. To support this ministry financially, visit: https://www.oneplace.com/donate/603/29

Return of the Man-Child (3) (audio) David Eells – 3/19/25  Taking up where we left off, we read, And thou Bethlehem, land of Judah, Art in no wise least among the princes of Judah: For out of thee shall come forth a governor, Who shall be shepherd of my people Israel (Mat.2:6). We know that Jesus is always going to be the Shepherd; He's always going to be the King David over Israel. God is never going to change that, but there are some things that He might change, as we'll see. Previously, we learned that the Lord said, A body didst thou prepare for me (Heb.10:5). The Lord, Son of God, came in a body that was prepared for Him through Mary, a body of the Son of Man. We know that God's plan was for Jesus to leave an individual body and return in a corporate body so that He could minister all over the world. Today we are going to see the first-fruits of those who have fully entered into this by the grace of God. In other words, the first-fruits will be a body like the body of His temple that He spoke about when He said, Destroy this temple, and in three days I will raise it up (Joh.2:19). (21) But he spake of the temple of his body. And we've discovered that's referring to His corporate body.   We know that the Lord comes in every one of us. For instance, He says, Try your own selves, whether ye are in the faith; prove your own selves. Or know ye not as to your own selves, that Jesus Christ is in you? unless indeed ye be reprobate (2Co.13:5). (Col.1:27) … Christ in you, the hope of glory. Jesus Christ is in you! All through the Old Testament, Jesus was coming in vessels of honor through whom He ministered. For example, it says this: (1Pe.1:10) Concerning which salvation the prophets sought and searched diligently, who prophesied of the grace that [should come] unto you: (11) searching what [time] or what manner of time the Spirit of Christ which was in them did point unto, when it testified beforehand the sufferings of Christ, and the glories that should follow them. The Spirit of Christ was in great men of the Old Testament and that's what made them great men. He is the Shepherd; He is the Ruler; He is the King David and always will be, but He's going to repeat history because That which hath been is that which shall be (Ecc.1:9).   I'm reminded of a very famous text that speaks of Who Jesus is: (Isa.9:6) For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father (or “Father of eternity,” literally), Prince of Peace. (7) Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever. The zeal of the Lord of hosts will perform this. God called Jesus to repeat history Himself. He was a King David in His day, Who was given, once again, the reins of government, which is in total agreement with what the Bible says about Him.   (Luk.1:31) And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. (32) He shall be great, and shall be called the Son of the Most High: and the Lord God shall give unto him the throne of his father David: (33) and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. So He would receive the throne of David forever, just as the Bible speaks about when it states, David shall never want (“lack”) a man to sit upon the throne of the house of Israel (Jer.33:17).   For example, the Bible says this: (Jer.33:14) Behold, the days come, saith the Lord, that I will perform that good word which I have spoken concerning the house of Israel and concerning the house of Judah. (15) In those days, and at that time, will I cause a Branch of righteousness to grow up unto David (now, this was a long time after David); and he shall execute justice and righteousness in the land. (16) In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is [the name] whereby she shall be called … That's a very strange text, but if nobody had changed what word was actually there in the Hebrew, that's what they would have had to translate; the word is “she.” It's strange because in Chapter 23 the word is “he,” but here it is “she.” Some people think, “Well, he made a mistake and they replaced it with ‘he.'” They didn't translate what was really there.   The word, “she” is used quite often in the Bible when referring to a corporate body of people and that's what this is. This is a corporate body, which God calls the “branch,” that is raised up as the seed of David. We know that Jesus Christ is our David on His throne all the way up through eternity, but as we saw earlier, the Spirit of Christ comes into many men and we have seen many from the beginning of Scripture to the end who are types of the Man-child. The Spirit of Christ comes into them and uses them, like a body of the son of David. (Jer.33:16) In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is [the name] whereby she shall be called: the Lord our righteousness. Notice that this is a corporate body of people, “our righteousness.” (Jer.33:17) For thus saith the Lord: David shall never want a man to sit upon the throne of the house of Israel.   Now we know that Jesus the Son of God has been given the authority of David's throne for eternity, but the question is, what is the “man” that He abides in who does this work? This is what the branch is; it's a corporate body of men in whom the Spirit of Christ rules and reigns. (Jer.33:18) Neither shall the priests the Levites want a man before me to offer burnt-offerings, and to burn meal-offerings, and to do sacrifice continually. (19) And the word of the Lord came unto Jeremiah, saying, (20) Thus saith the Lord: If ye can break my covenant of the day, and my covenant of the night, so that there shall not be day and night in their season; (21) then may also my covenant be broken with David my servant, that he shall not have a son to reign upon his throne; and with the Levites the priests, my ministers. In other words, this is from the time of David up until the time of Christ and until our time; so it appears that He never broke His covenant with David. There was always a David upon the throne. Isn't that amazing?   I would suspect that you could not recognize this corporate body according to the flesh. (Luk.17:20) … The kingdom of God cometh not with observation. We're talking about a spiritual Israel, a spiritual Jerusalem, and a spiritual David. Many people recognize, that Jesus was the Son of David and that He was born of the seed of David according to the flesh (Rom.1:3), but He was declared [to be] the Son of God with power, according to the spirit (4). What body could the Lord be choosing in our day to fulfill this covenant of a man in whom Jesus Christ lives to occupy the throne? Well, it's the body of the Man-child (Revelation 12:5), which we've spoken of. (Jer.33:22) As the host of heaven cannot be numbered, neither the sand of the sea measured; so will I multiply the seed of David my servant, and the Levites that minister unto me.   I am sure you could look at that in a certain way, meaning multiplied throughout history, but I suspect it also means (and the Lord likes to hide things like that) that in these days there will be a great number of Davids and that this, “the Lord our righteousness,” is a very large group of people. (Jer.33:25) Thus saith the Lord: If my covenant of day and night [stand] not (Is it still in effect? I would say so.), if I have not appointed the ordinances of heaven and earth; (26) then will I also cast away the seed of Jacob, and of David my servant, so that I will not take of his seed to be rulers over the seed of Abraham, Isaac, and Jacob (The seed of David is to be rulers over the seed of Abraham, Isaac, and Jacob.): for I will cause their captivity to return, and will have mercy on them. In these days, we know that even with the natural seed of Abraham, Isaac and Jacob, a remnant of them is once again going to turn to the Lord God of Israel.   We read in the last study that in Revelation 12, the son of David, this Man-child is caught up to the throne of God. And here we see the Bible says, Blessed be the Lord thy God, who delighted in thee, to set thee on his throne, to be king for the Lord thy God (2Ch.9:8). Many people see the Man-child caught up to the throne of God in heaven, but the Lord God is calling David's throne on Earth His throne. This is the throne of God. In fact, it says here, At that time they shall call Jerusalem the throne of the Lord (Jer.3:17). Jeremiah is talking about the New Jerusalem on Earth. There is still a throne of David. Not in natural Israel, but you can find it in spiritual Israel because we know that Jesus Christ is the Son of David, the eternal Lord of His Kingdom. And He's also coming in a body, A body didst thou prepare for me (Heb.10:5).   You may say, “That was referring to the body of the individual Jesus.” That's true, but everything repeats and it always repeats on a larger scale. We have the Word of God for that, which cannot be broken (Joh.10:35). So we have to believe that it will be the same thing once again. The Lord told me many years ago, “Everything that has happened in the Gospels and in the Book of Acts will happen again, except the cast of characters will be multiplied many times over.” The Lord thy God, who delighted in thee, to set thee on his throne, to be king for the Lord thy God (2Ch.9:8) is true of Jesus. It's true of the body of Jesus and we've already spoken of the manifestation of the body of Christ, that we all claim to be by faith, and rightly so. But we've discovered that there is also a manifestation of the body of Christ, that is, those in whom Christ lives. If Christ lives in you, then you manifestly are the body of Christ. We've taught that we grow into this wonderful position 30-, 60- and 100-fold, according to Jesus Himself, so God is fulfilling it in that way.   Let me share something else with you. Remember that the Lord told me that the Gospels were a type of the first 3½ years of the Tribulation period and the Book of Acts was a type of the second 3½ years. Now we know that other types of the end-time Man-child show different similarities. For instance, Joseph brought God's people through the seven years of famine, which is a type of the seven-year Tribulation. We also know that Moses took God's people geographically halfway through the wilderness and we know that Revelation chapters 12 and 17 speak of the first and second 3½ years, respectively, and call the “wilderness” the “Tribulation.” Moses went halfway through the wilderness and then was glorified. When I say halfway, I'm not talking about time-wise, but in geographical distance. Some people, myself included, believe that the Lord brought His people across what we now call the Gulf of Suez, high up near where Succoth was, where the Gulf narrowed down quite a bit. Then He carried them across the Sinai Peninsula, where they crossed the Gulf of Aqaba, which they called the “Red Sea.”   Apostle Paul said, Mount Sinai in Arabia (Gal.4:25), not in Sinai. Arabia is east of the Gulf of Aqaba. I had heard years ago that the explorer Ron Wyatt had come across the pillar that the Israelites had erected to identify the place where the children of Israel crossed the Red Sea and it was on the eastern shore of Aqaba. They also discovered out there the mountain that Exodus 19 speaks of being burnt and charred on the top because God's presence came down on it, which was Mt. Sinai, and found it as a place called Jabal al-Lawz, which means “the Mount of the Law.” That's interesting because that's where Moses received the Law. If you look, which I have, on several maps, you can see where the Israelites left Egypt and crossed the Gulf of Suez. And if you follow that on down to Jabal al-Lawz and then follow that point and return back up to where they crossed into the Promised Land, you find that it is like an isosceles triangle (where the two legs are approximately even).   I thought the Lord was pointing out to me at that time that Moses went halfway through the wilderness (meaning 3½ years) and at that point he was glorified. Like Moses, Jesus went 3½ years through His ministry before He was glorified. I believe that Mount Sinai is Jabal al-Lawz in Arabia. Many signs seem to confirm that, even though the Saudi Arabians have fenced the mount off. They do not want Christians going in there.   By the way, at the foot of Jabal al-Lawz is the altar where the golden calf was set. Of course, the golden calf isn't there anymore, but the altar is. There are quite a few other artifacts there, including several hieroglyphics depicting the golden calf scratched into the rocks in the area of the altar. These finds make it very plain that this is the correct spot and I believe Ron Wyatt even took pictures of chariot wheels submerged in the Gulf of Aqaba, which further makes the case that it was the real Red Sea, not the Gulf of Suez. It would have taken the Israelites three months to travel from Egypt to Jabal al-Lawz. It took them a lot longer to get to the Promised Land because they were disobedient by worshipping the golden calf, but it was geographically halfway. I believe the Lord was showing me the two 3½-year periods of the wilderness Tribulation.   At any rate, we have a pretty good confirmation right here: (Exo.34:29) And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses' hand … The two tables of the Testimony are the same thing as the Tables of Witness, the Two Witnesses. The Man-child is going to give to God's people the Two Witnesses, upon whose heart the Word of God is written, not upon tables of stone. There's a fulfillment here of that. (Exo.34:29) And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses' hand, when he came down from the mount, that Moses knew not that the skin of his face shone by reason of his speaking with him. In other words, Moses had come face-to-face with God. We know that we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory (2Co.3:18). This is the type and the shadow here of God's people, at least the first-fruits, coming into the Image of God. It even says, The first of the first-fruits of thy ground thou shalt bring unto the house of the Lord thy God (Exo.34:26). There is a type of the first-fruits here and it is Moses. It would have been Jesus in His time, but here it's Moses.   So after Moses came face-to-face with God, Moses manifested His glory. I believe what's being said here is that this is a glorified soul, not a glorified body. The Man-child goes through three stages of perfection. I believe that when Jesus started His ministry, He was perfected in Spirit by the Holy Spirit because He was anointed with the Holy Spirit. And when He was crucified, that's a parable about our being crucified, too, in a crucifixion of self 3½ years into the Tribulation. When a parable is first shown (and the Bible does say that Jesus was a sign (Isaiah 7:14), or in Hebrew, an uwth of something to come), it's literal, and the next time it's spiritual.   So we see that the first-fruits, who are only spiritually the Man-child and not physically, as Jesus was, are the spiritual fulfillment of this parable. In the midst of the Tribulation period, the Man-child is going to be glorified in soul because “self” has been crucified. At the end of the Tribulation period, he will be glorified in body. The progression is first spirit, then soul in the middle, and then body. These are the three stages of perfection that God is bringing Himself to in His people. In fact, When he shall come to be glorified in his saints, and to be marvelled at in all them that believed (because our testimony unto you was believed) in that day (2Th.1:10). And also, But we are bound to give thanks to God always for you, brethren beloved of the Lord, for that God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth (2Th.2:13).   Let's continue in Exodus. (Exo.34:30) And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him. (31) And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses spake to them. They must have run on down the road because they had to turn around and return to him. (Exo.34:32) And afterward all the children of Israel came nigh: and he gave them in commandment all that the Lord had spoken with him in mount Sinai. (33) And when Moses had done speaking with them, he put a veil on his face. (34) But when Moses went in before the Lord to speak with him, he took the veil off (because he wanted to see the Lord clearly, face-to-face), until he came out; and he came out, and spake unto the children of Israel that which he was commanded. So, Moses was in communication with God face-to-face, but with the children of Israel behind a veil.   This will also be so with the ministry of the Man-child. Jesus said, The Son can do nothing of himself, but what he seeth the Father doing: for what things soever he doeth, these the Son also doeth in like manner (Joh.5:19). Jesus was in close fellowship with the Father; He walked in the Spirit; He saw the Father and He saw the people. Yet Jesus walked also behind a veil, as the Scripture clearly shows us, and we'll see that shortly. (Exo.34:35) And the children of Israel saw the face of Moses, that the skin of Moses' face shone; and Moses put the veil upon his face again, until he went in to speak with him. We're told the same thing about the first-fruits. (Heb.10:19) Having therefore, brethren, boldness to enter into the Holy Place by the blood of Jesus, (20) by the way which He dedicated for us, a new and living way, through the veil, that is to say, His flesh.   So we enter into the presence of God through the veil, which is to say, through His flesh. Jesus' flesh was a veil. The people did not see the real Jesus. They didn't see the glorified man underneath that veil of flesh; they saw the veil. However, when the Lord went into the presence of God, He was in Spirit where there was no veil, speaking with the Father. This is the same thing we see here with Moses. Moses was a type of Jesus and a type of the Man-child. We're getting a description here of the kind of ministry that the Man-child is going to have and it's just like Jesus' ministry.   Seeing God face-to-face makes us capable of manifesting God before His people. (2Co.3:18) But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit. From behind that body of flesh, called a veil, there was a glorified soul, ready to walk through the other half of the wilderness.   Now we know that Moses went all the way through the wilderness, but that's only part of the picture. If we look at other different types of the Man-child, they'll show other parts of the whole picture. For example, we can also see Jesus in Acts where it says, And when they were come over against Mysia, they assayed to go into Bithynia; and the Spirit of Jesus suffered them not (Act.16:7). So Jesus was a type of the second 3½ years of the Man-child during the Tribulation. We know that because the second part of the Tribulation started at the end of Jesus' ministry when He was crucified and it ended with the destruction of Jerusalem in 70 AD, which was the destruction of the Harlot by the Beast. We see that the second 3½ years starts at the end of the first 3½ years and extends to the point of destruction of the Harlot by the Beast. The Book of Acts represents the 40 years between Jesus' ministry and the destruction of Jerusalem in 70 AD. Forty is the number of tribulation.   We're seeing here a perfect parallel between Moses and Jesus. Some have thought that Jesus did not have a ministry after His 3½ years, but He did have a ministry of guiding His people for 3½ years, just like Moses went the other half of the distance through the wilderness to the Promised Land. Moses brought the people all the way and, in type, Jesus did that, too. His glorification in the second 3½ years represents what Moses was when “his face shone.” What we're really referring to in the end times is a glorified soul underneath a body, with the body being the veil that permitted men to look upon that which is glorified and have fellowship without being frightened. We would call it bearing fruit “100-fold.” When the Lord sows the seed of the Word in our hearts, it's to bring forth Himself in us, 30-, 60- and 100-fold (Matthew 13). That's not referring to the body; that's referring to the fruit of Christ in the soul, or in the heart, and that is what we are here for. What makes the first-fruits the first-fruits, is that they have come into this glorified soul and they have come into the crucifixion of self, which is the type that Jesus showed us.   If we look at the timing of Exodus 34, we find that it falls in the middle of the Tribulation period. How do we know that? Well, for instance, in Chapter 32, we see what happened there was, they made the image of the beast and worshipped it. That's a pretty clear sign of being the middle of the Tribulation period. What came along with worshiping the image of the Beast, according to Revelation 14, was the mark of the Beast. So we see them there in Chapter 32 bowing down to this image of the beast and we see God's rebuke of them, and we see the Tables of the Testimony were cast down and broken.   (Exo.32:19) And it came to pass, as soon as he came nigh unto the camp, that he saw the calf and the dancing: and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. We know the two Tables of the Testimony represent the Two Witnesses corporate body because “witness” and “testimony” are the same word. So Moses the Man-child, as a type of Jesus Christ, brings the two witnesses with the Word of God written upon their heart to the people of God, which is what Jesus did with His disciples when He sent them out two-by-two. They were a corporate body of two witnesses to go to God's people and bring the Law, that was written upon their hearts, to them. It's an exact type and shadow of what we see here.   However, it says here, he saw the calf and the dancing (in other words, the people were worshiping the image of the beast): and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount (Exo.32:19). So not only did Jesus bring the Two Witnesses, but the people in their sins “broke” them. I believe that the Apostle John was the only one who died a natural death of old age. The rest of the apostles were all killed. The apostates “broke” their Two Witnesses. We see what God says about this situation a few verses later: (Exo.32:26) Then Moses stood in the gate of the camp, and said, Whoso is on the Lord's side, [let him come] unto me. And all the sons of Levi gathered themselves together unto him. These are the only people who did not worship the image of the beast from among the camp of God's people.   We're told that God has chosen us to be a kingdom of priests. (Exo.19:5) Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be mine own possession from among all peoples: for all the earth is mine: (6) and ye shall be unto me a kingdom of priests, and a holy nation … In other words, all of God's people were called to be priests because we all offer sacrifices unto God and we especially offer up this body as a living sacrifice unto the Lord. On the altar of the fiery trial, the old flesh is burned up, which is what our sacrificial life is supposed to be.   The people who did sacrifice, the Levites, did not join in with the rest in worshiping the image of the beast. The true Levites, the tribe that followed God, were God's inheritance. It was the firstborn from among all of Israel who were His inheritance and then God changed that to be the Levites. Those priests were His inheritance, He said, and God was their inheritance. Those Levites were the ones who were on the Lord's side. (Exo.32:27) And he said unto them, Thus saith the Lord, the God of Israel, Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor. Well, as you know, those who worship the image of the Beast are slain because they no longer belong to the body of Christ; they belong to the Beast. The mark of the Beast is the sign of his ownership and those on whom have the mark, belong to him. They are dead; they're no longer living.   The Levites will have the authority to bring great judgment on the earth and, again, we're talking about the middle of the Tribulation period because we're referring to the mark and image of the Beast being manifested. This was the time that Moses was glorified; this was the time when the Two Witnesses were beginning to be killed. (Rev.11:8) And their dead bodies [lie] in the street of the great city (that's Babylon, not Jerusalem), which spiritually is called Sodom and Egypt, where also their Lord was crucified. (9) And from among the peoples and tribes and tongues and nations do [men] look upon their dead bodies three days and a half, and suffer not their dead bodies to be laid in a tomb. “Three days and a half” is half of the seven “days” of the 70th week of Daniel 9, which makes it 3½ years that the Two Witnesses will be killed. From the time of the middle of the Tribulation to the end of the Tribulation, they are being killed.   When they finish their testimony, this great group of witnesses (prophets) will be allowed by God to be killed and they're resurrected in the last trump of Revelation 11:15. But in response it is Moses, it is the Manchild, who sends the Levites forth to slay the members of the body of the Beast. (Exo.32:28) And the sons of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. (29) And Moses said, Consecrate yourselves today to the Lord, yea, every man against his son, and against his brother; that he may bestow upon you a blessing this day. (30) And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the Lord; peradventure I shall make atonement for your sin. (31) And Moses returned unto the Lord, and said, Oh, this people have sinned a great sin, and have made them gods of gold. (32) Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written.   Moses wanted to take the place of the people, which is also what Jesus did, but how many of you know that Jesus' sacrifice will not apply to everybody in the end? (Heb.10:26) For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins, (27) but a certain fearful expectation of judgment, and a fierceness of fire which shall devour the adversaries. People who live a life of willful sin and indulgence in the world will die. As the Bible says, If ye live after the flesh, ye must die (Rom.8:13). Walking after the flesh is to take the mark of the Beast because the mind of the flesh and the works of the flesh is to take the mark. Those people who are walking in sin willfully and do so up until death will have no sacrifice.   (Exo.32:33) And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book. In other words, God would not take the sacrifice of Moses for those people who worshipped the image of the Beast and took the mark. In fact, in Revelation 14:9-11, He says that there is no sacrifice for them. This is a way of separating those people who are Christian in name only from those who are Levites, the kingdom of priests that God said would come. “Whosoever hath sinned against me, him will I blot out of my book.” That sounds like reprobation to me.   (Exo.32:34) And now go, lead the people unto [the place] of which I have spoken unto thee: behold, mine angel shall go before thee; nevertheless in the day when I visit, I will visit their sin upon them. (35) And the Lord smote the people, because they made the calf, which Aaron made. This is clearly referring to the time of the middle of the Tribulation period, when Moses in type as the Man-child is glorified, at least in soul underneath that body of flesh, in order to carry them all the way to the Promised Land, which in one parable we would call the “Kingdom of Heaven.” At the end of the seven years, that's exactly where God's people go. Just like Noah, they'll be in the Ark; it lifts off and they're in the Kingdom of Heaven.   I think it would make a very good study to do an Internet search for “Jabal al-Lawz” and learn about some of the things that have been discovered about this particular mountain. Again, it's not located in the middle of the wilderness by time; it's only the middle of the wilderness by geography, by distance. But that's where the altar of the golden calf was and that's where the fire burned the top of the mountain and where Moses was given the Law to give to the people. It's very interesting. Actually, the first time Moses was on the mountain was way back in Exodus 19 and this is the second time he's on the mountain because this had to fulfill the type. So we have Joseph going, as a type of the Man-child, seven years, and we have Moses, as a type of the Man-child, going through the first and the second half of the Tribulation, which were both called “the wilderness.” Now we have Jesus also going through the two halves, in the Gospels and the Book of Acts, as well.   As we said earlier, the Spirit of Jesus was surely in those disciples. Jesus said, It is the spirit that giveth life; the flesh profiteth nothing: the words that I have spoken unto you are spirit, and are life (Joh.6:63). His words went into those disciples and recreated Himself in them. The spirit in them was the Spirit of Christ. He had taken on a new body, but it was still the Spirit of Christ. When the first-fruits show up, I believe very shortly, in our day, this is what we're going to find. They are the body of the Son of David which sits upon God's throne. It's not a throne somewhere up there in the sky, but it's the throne here on the earth that spiritually is the leadership of God's people. The throne is the place of leadership.   I had quoted Jeremiah earlier, but only a part of it. It says, At that time they shall call Jerusalem the throne of the Lord; and all the nations shall be gathered unto it (So you know it's not natural Jerusalem because the Gentiles are coming to it.), to the name of the Lord, to Jerusalem: neither shall they walk any more after the stubbornness of their evil heart (Jer.3:17). This is the end time, obviously, because this has not been true at any time in history. It has to be the “latter days” because, truly, when these people come to the throne, God has perfected them, matured them, and made them ready for the Kingdom of Heaven.   (Jer.3:18) In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north (which was captivity) to the land that I gave for an inheritance unto your fathers. Our early church fathers were given all of the land for an inheritance, but for 2000 years we have not entered into it. It was the same with Israel. In the beginning, God gave them the whole land, which represented the Land of Promise, but I don't think they ever set foot on any more than about a third of it and actually take possession of it.   Well, in these last days, we are going to take possession of all of the land that was given to our fathers; we're going to take possession of all of the Land of Promise, representing all of the promises of God that we're going to walk in. We are going to enter into the land of rest. (Heb.4:3) For we who have believed do enter into that rest … We're actually going to keep the real Sabbath, not the shadow, and it is to walk in all of the Land of Promise that the Lord gave unto us. Once again, God's people will be walking as the early disciples walked. They'll be walking in the power of God, in the anointing of God and in the knowledge of the truth, only this time it will be the latter rain.   When he began to walk with God, Moses was the one who had the former rain (or the latter rain, in type) because God took of the anointing that was upon Moses and put it upon the 70 elders. If you remember, that's the same thing that happened to Jesus. Jesus was the One Who came with the former rain and He was the only One Who had it, but the people whom He raised up as disciples were later given this anointing. When Jesus first sent His disciples out during the first 3½ years, they didn't have that anointing. What they had was authority given by the Lord. He said, “You go and do this,” and they went out and healed the sick and cast out devils and raised the dead (Matthew 10). Jesus was their authority. But then He said that God was also going to send “another Comforter” (John 14:16) and we know that was the Holy Spirit Who came in the middle of the Tribulation, on Pentecost, in the middle of the seven years and at the end of the 3½ years of Jesus' ministry. The disciples received the former rain and went out with that anointing to do the works of Jesus.   Jesus said the Spirit of God shall take of mine, and shall declare [it] unto you (Joh.16:14). One of the jobs of the Holy Spirit is to recreate in us, through the anointing (because “Christ” means “anointed”), the life and ministry of Jesus Christ. It is impossible to do that without the anointing, which breaks the yoke (Isaiah 10:27). It is Not by might, nor by power (meaning man's might and power), but by my Spirit, saith the Lord of hosts (Zec.4:6). The Lord is about to make this possible. The anointing that was upon Moses, the Lord later took and put upon those 70 elders. Jesus also had 70 whom He sent out and the anointing came upon them.   I especially like what it says a little further down in the text. (Jer.3:19) But I said, How I will put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of the nations! and I said, Ye shall call me My Father, and shall not turn away from following me. He had already said, “Neither shall they walk any more after the stubbornness of their evil heart.” Wow! This is awesome! I dare say, that most of the people of God do not know Him as Father. They know Him as “God,” a very distant name. But know Him as Father? This is the relationship the Lord is going to establish by bringing us into the manifestation of the sons of God (Romans 8:19). Jesus was the Son of God and always called Him “Father.” Get out your concordance and look it up. He did not call Him all the names that the Jewish Christians or the Judaized Christians wanted to call Him. Jesus called Him “Father” and this is what He says we will call Him. This is what we'll know Him as – as “Father,” like Jesus knew Him. He used the term over and over, all the way through the Gospels.   These people are going to be coming back out of the land of the north (as we see from Jeremiah 3:14 on down), out of bondage, back to Zion. Zion is the place where King David ruled and Zion is the place where Jesus ruled, not in the flesh, but in the Spirit. Jesus was ruling in a new city of Jerusalem and the Apostle Paul told the disciples that they are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem (Heb.12:22) while they were on the earth. So, once again, God is restoring the Kingdom.   As Jesus came to restore the Kingdom, the Man-child is coming to restore, to rebuild spiritual, heavenly Jerusalem on this earth and to sit as the body in whom the King Jesus Christ lives. God has said, David shall never want (“lack”) a man to sit upon the throne of the house of Israel (Jer.33:17). Inside that “man” is going to be the King of kings and He is going to get all the credit. The King of kings is coming inside the body of the Son of David. Glory be to God! Isn't it neat the way God has put this parable together over and over, so we would understand sooner or later?   Father, in the Name of Jesus, we thank You so much, Lord, for helping us to see these wondrous things and we enjoy seeing the New Testament in our time, Lord, the Gospel time period. You are going to repeat this again. Oh, what a wondrous time we are coming to! A time of great glory, a time when the Lord Himself is coming to fellowship with us and live in our midst, as He lived in the midst of the Tabernacle in the wilderness, Lord. He came in the midst of His people. Jesus is Immanuel, “God with us,” and we thank You, Lord. We want so much for You to live in our midst. Those people who bowed to the golden calf, You were angered with and said You would no longer go in the midst of those people because they were a stiff-necked people. Lord, we know that's true of those who worship the image of the Beast, but it's not true of Your true people, who are Your true Levites, Your chosen ministers. Lord, we praise You and we thank You for the privilege of having You walking in our midst. We ask You, Lord, to finish the promise that You gave us, the promise that You gave to the fathers. Cause us to walk on all of the land that You gave to them, Lord, which our forefathers lost out on during the Dark Ages all the way up until the time we are in now. Thank You for being our Father and our Savior, in Jesus' name. Amen.  

Jesus is greater than Moses. That's a bold claim, but Hebrews 3 makes it clear: while Moses was a servant in God's house, Christ is the Son over the house. Israel's failure to trust in the wilderness serves as a warning to us—might we be in danger of the same? The Author of Hebrews points Jewish Christians, and us, to see Jesus, not Moses, as the foundation upon which our faith is built.     The Rev. Christopher Maronde, pastor of St. John Lutheran Church in Hastings, IA, and St. Paul Lutheran Church in Oakland, IA, joins the Rev. Dr. Phil Booe to study Hebrews 3.  For centuries, God spoke through prophets, in visions, through fire and thunder on Mount Sinai. But now, Hebrews tells us, He has spoken fully and finally in His Son. This book isn't just another epistle—it's the key that unlocks the Old Testament, revealing how everything was always pointing to Christ. The prophets, the angels, the priesthood, the sacrifices—all find their fulfillment in Him. Over the next several weeks, we'll walk through Hebrews, uncovering its depth, its urgency, and its breathtaking vision of Jesus as the great High Priest, the perfect sacrifice, and the One who is greater than all who came before. If you've ever wondered how the Old and New Testaments connect, how the shadows become substance, this is the book to study. Thy Strong Word, hosted by Rev. Dr. Phil Booe, pastor of St. John Lutheran Church of Luverne, MN, reveals the light of our salvation in Christ through study of God's Word, breaking our darkness with His redeeming light. Each weekday, two pastors fix our eyes on Jesus by considering Holy Scripture, verse by verse, in order to be strengthened in the Word and be equipped to faithfully serve in our daily vocations. Submit comments or questions to: thystrongword@kfuo.org.

In the journey of following Christ, it's important to realize that we're engaged in a spiritual battle, not just for our souls but also for our bodies. Taking responsibility for our health isn't merely a personal choice—it's an act of spiritual resistance against the forces of evil.  Toxins, chemicals, junk food, and substances are not just physical threats—they are strategies of spiritual warfare designed to weaken the body of Christ. When we align our physical health with our spiritual health, we stand in resistance to these attacks and become stronger vessels for God's work. The value of taking care of our bodies isn't just backed by science, it's also in scripture.  Overcoming struggles with self-control, whether they are addictions or unhealthy habits, isn't just a matter of willpower - it's a matter of warfare. The more we take care of our health, the better we will be at resisting the devil and overcoming his schemes. How do we align our physical health with our spiritual well being?  Why does the enemy want us unhealthy and physically compromised? In this episode, I'm joined by speaker, radio host, director of White Horse Media and author of 30+ books including “The End Times Health War”, Pastor Steve Wohlberg. He shares how being healthy helps us have victory over the enemy.     Things You'll Learn In This Episode  -Why the enemy wants us unhealthy  The Devil is always coming up with schemes to manipulate us. How does this play out in our physical health?    -Don't die before your time  Many people think that we can't do anything to influence how long we'll live. What does The Word say about premature death?   -The antidote for addictions  From devices to substances and food, every addiction has a spiritual component. Why do we need the empowerment of the Holy Spirit to overcome them? Guest Bio Pastor Steve Wohlberg is a speaker, radio host, director of White Horse Media and author of 30+ books including “The End Times Health War”. A Jewish Christian from Los Angeles, Mr. Wohlberg has earned a B.A. degree in Theology from La Sierra College (Riverside, CA) and his Masters of Divinity degree from Andrews Seminary (Berrien Springs, MI). A prolific writer and speaker, he has written 40+ books on a variety of Bible topics, has been a guest on over 500 radio and television shows, has been featured in three History Channel documentaries (Secrets of the Seven Seals; Strange Rituals: the Apocalypse; Armageddon Battle Plan), one National Geographic International documentary (Animal Apocalypse), and has spoken by special invitation inside the Pentagon and U.S. Senate. To learn more visit https://www.whitehorsemedia.com/. To get a free copy of The End Times Health War”, call 800-78-BIBLE.    About Your Host Hosted by Dr. Deepa Grandon, MD MBA, triple board-certified physician with over 23 years of experience working as a Physician Consultant for influential organizations worldwide. Dr. Grandon is the founder of Transformational Life Consulting (TLC) and an outspoken faith-based leader in evidenced-based lifestyle medicine.   Resources Feeling stuck and want guidance on how to transform your spiritual, mental and physical well being? Get access to Dr Deepa's 6 Pillars of Health video! Visit drdeepa-tlc.org to subscribe and watch the video for free. ‌ Work with Me Ready to explore a personalized wellness journey with Dr. Deepa? Visit drdeepa-tlc.org and click on “Work with Me” to schedule a free intake call. Together, we'll see if this exclusive program aligns with your needs!  Want to receive a devotional every week From Dr. Deepa? Devotionals are dedicated to providing you with a moment of reflection, inspiration, and spiritual growth each week, delivered right to your inbox. Visit https://www.drdeepa-tlc.org/devotional-opt-in to subscribe for free. Ready to deepen your understanding of trauma and kick start your healing journey? Explore a range of online and onsite courses designed to equip you with practical and affordable tools. From counselors, ministry leaders, and educators to couples, parents and individuals seeking help for themselves, there's a powerful course for everyone. Browse all the courses now to start your journey.   ​​TLC is presenting this podcast as a form of information sharing only. It is not medical advice or intended to replace the judgment of a licensed physician. TLC is not responsible for any claims related to procedures, professionals, products, or methods discussed in the podcast, and it does not approve or endorse any products, professionals, services, or methods that might be referenced. Check out this episode on our website, Apple Podcasts, or Spotify, and don't forget to leave a review if you like what you heard. Your review feeds the algorithm so our show reaches more people. Thank you!

In today's calss we discuss baptism, fasting, and early Jewish/Christian relations. The text of the Didache can be found hereThe interview between Joe Colletti and Fr. Brandon LeTourneau (two Anglican converts from Judaism) can be found on Joe's channel, "Young Anglican"

Full Text of ReadingsFeast of the Chair of Saint Peter, Apostle Lectionary: 535The Saint of the day is Chair of Saint PeterThe Story of the Chair of Saint Peter This feast commemorates Christ's choosing Peter to sit in his place as the servant-authority of the whole Church. After the “lost weekend” of pain, doubt, and self-torment, Peter hears the Good News. Angels at the tomb say to Magdalene, “The Lord has risen! Go, tell his disciples and Peter.” John relates that when he and Peter ran to the tomb, the younger outraced the older, then waited for him. Peter entered, saw the wrappings on the ground, the headpiece rolled up in a place by itself. John saw and believed. But he adds a reminder: “…[T]hey did not yet understand the scripture that he had to rise from the dead” (John 20:9). They went home. There the slowly exploding, impossible idea became reality. Jesus appeared to them as they waited fearfully behind locked doors. “Peace be with you,” he said (John 20:21b), and they rejoiced. The Pentecost event completed Peter's experience of the risen Christ. “…[T]hey were all filled with the holy Spirit” (Acts 2:4a) and began to express themselves in foreign tongues and make bold proclamation as the Spirit prompted them. Only then can Peter fulfill the task Jesus had given him: “… [O]nce you have turned back, you must strengthen your brothers” (Luke 22:32). He at once becomes the spokesman for the Twelve about their experience of the Holy Spirit—before the civil authorities who wished to quash their preaching, before the Council of Jerusalem, for the community in the problem of Ananias and Sapphira. He is the first to preach the Good News to the Gentiles. The healing power of Jesus in him is well attested: the raising of Tabitha from the dead, the cure of the crippled beggar. People carry the sick into the streets so that when Peter passed his shadow might fall on them. Even a saint experiences difficulty in Christian living. When Peter stopped eating with Gentile converts because he did not want to wound the sensibilities of Jewish Christians, Paul says, “…I opposed him to his face because he clearly was wrong…. [T]hey were not on the right road in line with the truth of the gospel…” (Galatians 2:11b, 14a). At the end of John's Gospel, Jesus says to Peter, “Amen, amen, I say to you, when you were younger, you used to dress yourself and go where you wanted; but when you grow old, you will stretch out your hands, and someone else will dress you and lead you where you do not want to go” (John 21:18). What Jesus said indicated the sort of death by which Peter was to glorify God. On Vatican Hill, in Rome, during the reign of Nero, Peter did glorify his Lord with a martyr's death, probably in the company of many Christians. Second-century Christians built a small memorial over his burial spot. In the fourth century, the Emperor Constantine built a basilica, which was replaced in the 16th century. Reflection Like the committee chair, this chair refers to the occupant, not the furniture. Its first occupant stumbled a bit, denying Jesus three times and hesitating to welcome gentiles into the new Church. Some of its later occupants have also stumbled a bit, sometimes even failed scandalously. As individuals, we may sometimes think a particular pope has let us down. Still, the office endures as a sign of the long tradition we cherish and as a focus for the universal Church. Learn more about the chair of St. Peter! Saint of the Day, Copyright Franciscan Media

As you know, I’m a rule follower. I could talk company policies for hours! I love instruction booklets & directions. Actually, I hate instruction manuals. If I buy something that needs assembly, I’m not flipping through pages of tiny print. I’d rather just look at the picture on the box, assume I can figure it out, and start putting it together. And if something doesn’t fit? That’s what duct tape is for! Leftover parts? Toss them in the junk drawer! But imagine a rule follower, an instruction booklet reader carefully following each step, only to see this on the last page: “Oh, by the way, no matter how closely you followed these steps, you are never going to put this together correctly." “These instructions weren’t written to help you succeed; they’re designed to reveal that you can’t do it on your own.” "The only way is to have someone else do it for you.” The 1st question would be, “Then what’s the point of these instructions at all?” Well, without them you would never realize how desperately you need someone to put this thing together for you. You would just keep trying to do it on your own, and you would never be able to get it done. That’s exactly what many Jewish Christians in Rome were feeling when Paul told them the Law couldn’t save them.

The Syriac Enoch Podcast explores the often-overlooked Syriac translation of the Book of Enoch, highlighting its Aramaic roots and unique linguistic features. The podcast investigates how the text was transmitted into Syriac-speaking Christian communities through Jewish-Christian communities and monastic traditions. Central to the discussion is the phrase "Son of Man" and its significance in both Enochic and Gospel literature, particularly within the Syriac tradition. The host emphasizes the importance of the Syriac Enoch in understanding the link between ancient Jewish traditions and early Syriac Christian theology, especially regarding divine judgment, genealogy, and messianic prophecy.   for more in depth video teachings visit: www.twinsbiblicalacademy.com 

The book of Hebrews encourages Jewish Christians to remain faithful, emphasizing God's Word's living and active nature, as noted in Hebrews 4:12. It serves as a transformative dialogue, revealing hidden fears and attitudes. Believers are invited to reflect, pray, and allow Scripture to guide and purify their hearts and minds.

Josh Hammer sits down with Rabbi Pinchas Taylor, director of the American Faith Coalition, for a wide-ranging discussion on Jewish-Christian relations, the importance of restoring biblical values, and the latest developments in the Israeli-Palestinian conflict. They also analyze President Trump's recent remarks on the Gaza Strip and what they mean for the broader geopolitical landscape.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Six years ago, The Fellowship lost its beloved founder, and Yael Eckstein lost her beloved father. The sudden passing of Rabbi Yechiel Eckstein on February 6, 2019, left a hole in the hearts of so many—his family, his friends, and the millions of lives touched by his lifework.On this podcast, Yael celebrates her father's extraordinary life with a special guest—Beryl Eckstein, her father's younger brother. In this very personal and emotional episode, Beryl recalls growing up with Yechiel, walks us through the early, painful days when his brother was ostracized by the Jewish community for his work reaching out to Christians, and honors the lasting legacy of Rabbi Eckstein's historic bridge-building work.You won't want to miss this inspiring tribute to a man whose vision literally changed the course of Jewish-Christian relations.For more information on today's episode visit mybiblicalroots.org.

The Podcast summarizes research on the hypothetical "Q" source, a collection of Jesus' sayings believed to be a source for both the Gospels of Matthew and Luke. Scholarly debate centers on Q's existence, original language (Aramaic or Greek), and structure (single document or collection of traditions). Key theological themes within Q include impending judgment, conflict with Jewish leaders, wisdom traditions, and the "Son of Man" Christology. The Q community is depicted as Jewish Christians who followed the Torah but criticized religious authorities, anticipating the End Times. Ultimately, Q offers insight into early Christianity's diversity and the development of the Gospels. For more in depth online video teachings www.twinsbiblicalacademy.com

Pesach and Doug sit down with Rabbi Tuly Weisz, founder and director of Israel365, to discuss how he started working in Jewish Christian relations as a rabbi of a synagogue in Columbus, Ohio. This led him to launch Israel365, an organization that focuses on what God focuses on every day: the Land of Israel. Learn about Israel365's newest initiatives for both Jews and Christians, and the way that it is helping to create the bonds that bring Bible believing Christians and Jews together.

Daily Dose of Hope January 28, 2025 Day 3 of Week 44   Scripture:  Ezekiel 22-24; Psalm 134; John 8   Welcome back to the Daily Dose of Hope, the devotional and podcast that complements the New Hope Bible reading plan.    Surprise, surprise, we are back in Ezekiel today.  I hope you read through chapters 22-24.  These chapters continue the theme of God's judgement on Israel.  In chapter 22, we see a continuation of the argument (almost like a legal case) that God is making against the nation of Israel and its kings.  They have been sinful over and over.  They have earned this punishment.  Even if the fathers of the faith pleaded for mercy, God would not grant it.  God's goodness, in fact, demands that justice be done.  The chapter ends with this, I looked for someone among them who would build up the wall and stand before me in the gap on behalf of the land so I would not have to destroy it, but I found no one. So I will pour out my wrath on them and consume them with my fiery anger, bringing down on their own heads all they have done, declares the Sovereign Lord.  Umm...so that is pretty clear.   Chapter 23 is another allegory.  It is a tale of two sisters who are prostitutes.  One represents Samaria (the Northern Kingdom), and the other represents Judah.  The chapter goes into detail about their sin, their disobedience, and their lust for other gods.  First, Samaria falls to the Assyrians.  But her sister doesn't learn from this.  Instead, Judah continues to engage in wicked, detestable behavior.  Thus, her fate is sealed too.  She will fall to Babylon.  Chapter 24 is another allegory, describing Israel as a cooking pot, symbolizing the city of Jerusalem. It was once a pot filled with delicious meat but now it is only filled with corruption.   I personally struggle with the end of this chapter.  God tells Ezekiel that he will lose his delight, his wife.  And when she dies, he cannot cry out or mourn her publicly.  This is to represent the stoic nature that the Israelites have toward what God is saying.  Soon, they also will lose their delight, the temple.  Ezekiel was strong and obedient but he was also human.  This must have been excruciating for him.    John 8, our New Testament text, is an interesting set of narratives about Jesus' identity.  It also includes the passage about the adulterous woman who is brought before Jesus.  That is a familiar story for many of us, so I'm going to focus more on the identity piece.   In verses 12-30, Jesus attempts, unsuccessfully, to explain to the Pharisees that he does not need the two witnesses required by the Law in any testimony because he already has them: his own and the Father's. To the Jews, this would have been impossible. No one could testify on their own behalf. Afterall, the Law, to ensure fairness and objectivity, required at least two witnesses. But let us not forget that the gospel is not necessarily historical but theological. We are reading the account of an early Jewish-Christian community engaged in heavy theological debate with the synagogue, a sort of family feud if you consider that everyone here is Jewish.   As the text continues, in verses 37-59, Jesus and the Pharisees and other Jewish authorities throw accusations at each other. Jesus says they are being children of the devil; they accuse him of being demon-possessed and a Samaritan. One can hardly think of a worse situation. No one was listening to one another.   But John is making a point.  He is leading up to Jesus saying in v. 58, Before Abraham was, I am.  Of course, he is speaking of himself using the Biblical way of referring to God.  He is saying that he is God.  This escalates things.  The Jews begin to pick up stones to begin to throw at him but he slips away.    Jesus is God.    Blessings, Pastor Vicki  

Paul and the Jewish Christians

Have you ever caught yourself speaking critically about someone, convinced you were in the right, only to feel uneasy later? Slander and judgment often feel justified in the moment, but they leave behind a trail of broken relationships, unresolved tension, and a deeper issue that we rarely stop to examine. Welcome to the Daily Devo. Our text today is James 4:11-12: Do not speak evil against one another, brothers. The one who speaks against a brother or judges his brother, speaks evil against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. There is only one lawgiver and judge, he who is able to save and to destroy. But who are you to judge your neighbor? — James 4:11-12 So, this text is worth a short inductive study. I like to do this occasionally so you can see how we study the text. First, lets make some observations in this text: OBSERVATIONS Keywords: "Katalaleō" (speak evil) appears three times, emphasizing the severity of slander. "Judge" conveys both condemnation and the assumption of divine authority. "Brother" stresses the familial bond of believers. "Law," "lawgiver," and "judge" highlight the legal and divine authority. "Save" and "destroy" remind readers of God's ultimate sovereignty over eternal destinies. Characters: "Brothers": Fellow Christians within the community. "Lawgiver and Judge": God alone, the one with authority over the law and human souls. "Neighbor": Broadens the scope to include all people, not just believers. Grammar: Subjects: "The one who speaks evil" or "judges." Verbs: "Speaks," "judges," "slanders," and is "not a doer." Objects: The "law," the "brother," and "God's authority." Contrast: "Speaking against others" vs. "doing the law." "Humans who judge" vs. God, the "true Judge." Structure: James moves from a command ("Do not speak evil") to explaining slander's more serious implications. The logical flow: Speaking evil → judging the brother → judging the law → usurping God's authority. Genre: A mix of moral exhortation and theological correction INTERPRETATION Who: James addresses believers struggling with internal conflict and self-deception, often marked by slander, rivalry, and judgmental attitudes. What: Slander is not just a relational offense; it is an act of arrogance that defies God's law of love and usurps His role as Judge. Judging others reveals a presumptive heart—claiming divine authority over matters of eternal significance. Where/When: Likely written to dispersed Jewish Christians in the early church, a time of persecution and internal tensions that led to interpersonal conflicts. How: James uses strong language to confront the readers with the gravity of their actions: slander and judgment are not minor offenses but direct challenges to God's sovereignty. Why: To expose the root issue, a lack of humility and an indifference to their own sinfulness, and to remind believers of their obligation to live out mercy, reflecting God's own mercy toward them. THE DEVOTIONAL James highlights a fundamental problem within the church: slander and judgment. These sins go far beyond careless thoughts or words—they're acts of rebellion where we attempt to climb onto God's throne, assuming His role as Judge. In doing so, we not only harm our relationships but challenge God's authority and distort His mercy. Let's be honest: everyone has slandered at some point. It often stems from unresolved conflicts, inflated pride, or personal agendas. We might excuse it as harmless venting or a way to “set things straight,” but James tears down these justifications. He calls slander and judgment what they truly are—arrogant attempts to take God's seat of authority. Instead of obeying His law, we elevate ourselves above it, making ourselves judges of others and, ultimately, judges of the law itself. But here's the reality: God alone is the Lawgiver and Judge. He alone has the wisdom, knowledge, and moral perfection to discern hearts and make eternal judgments. Our role is not to rule from a place of self-righteousness but to step off the throne, trust God's perfect justice, and reflect His mercy. As recipients of His abundant grace, we are called to extend that same grace to others by showing love and humility in every relationship. So, it's time to stop slandering. It's time to stop making sinful, self-righteous judgments. It's time to step off the throne that was never yours to sit on in the first place. Instead of playing God, surrender to Him. Trust in His perfect justice, guard your words, and examine your heart. Let His mercy be the lens through which you see others, and ask Him to cultivate humility in you. Today, step down and let God's mercy rule your heart, mind, and words. Let's do this together. Say it out loud today. "I am stepping off Your throne." #GuardYourWords, #GodIsJudge, #SpeakMercy

Are you feeling overwhelmed by health challenges or spiritual battles? In this powerful episode of Visibly Fit, I sit down with Steve Wohlberg to discuss the intersection of health, faith, and the spiritual war we face daily. From detoxing his son's body of heavy metals to exploring how biblical principles guide us to live healthier, Steve's stories and insights are life-changing.You'll discover practical steps to reclaim your health, uncover the spiritual dimensions of wellness, and learn why God cares deeply about your body and mind. This episode isn't just about health—it's about empowerment. No matter your struggles—whether it's sugar cravings, stress, or discouragement—Steve's wisdom will inspire you to take that first step toward a healthier, more faithful life.Tune in to hear how small, consistent changes can lead to a complete transformation and why aligning with God's principles is the ultimate key to health and vitality. Trust me, this is one episode you don't want to miss—it might just change your life.Chapter:[00:00] Podcast Preview[01:06] Welcome to the Visibly Fit Podcast[01:37] Breather Fit Device Promotion[02:51] Introduction of Guest: Steve Wohlberg[05:57] Steve's Personal Health Journey[09:58] The Importance of Holistic Health[12:46] Biblical Principles of Health[16:28] Spiritual Warfare and Health[19:09] The Role of the Ten Commandments[22:10] Encouragement in Health Struggles[27:48] Lifestyle Changes for Better Health[31:02] The Power of the Mind[36:12] Steve's Writing Journey[38:30] End Times Prophecy Overview[43:11] The Big Picture of Prophecy[46:32] Hope and Encouragement in Difficult TimesResources mentioned:Breather Fit DeviceCOUPON CODE: VISIBLYFIT to save $12White Horse Media's WebsiteVisibly Fit 7-Week Accelerator ProgramConnect with today's guest:YouTubeFacebookSteve Wohlberg is a television producer, radio host, and international seminar speaker. A Jewish Christian from Los Angeles, Mr. Wohlberg has earned a B.A. degree in Theology from La Sierra College (Riverside, CA) and his Master of Divinity degree from Andrews Seminary (Berrien Springs, MI). A prolific writer and speaker, he has written 40+ books on a variety of Bible topics, has been a guest on over 500 radio and television shows, has been featured in three History Channel documentaries (Secrets of the Seven Seals; Strange Rituals: the Apocalypse; Armageddon Battle Plan), one National Geographic International documentary (Animal Apocalypse), and has spoken by special invitation inside the Pentagon and U.S. Senate.Deeply appreciated for his solid biblical teaching and Christ-centered focus, Steve Wohlberg's ministry has become known worldwide. Because he loves country living and the great outdoors, he currently lives in the beautiful Priest River, Idaho, with his lovely wife Kristin, their two children, Seth Michael and Abigail Rose, their dog Eva, and their three cats, Prince, Princess, and Lacey. The Wohlbergs are members of the nearby Spirit Lake, ID Seventh-day Adventist Church.P.S. If you're just checking out the show to see if it's a good fit for you, welcome!If you're really serious about becoming Visibly Fit, you'll get the best experience if you download the...

Join us as we discuss Peter's testimony to his fellow Jewish Christians about the conversion of the Gentiles and their immediate receiving of the Holy Spirit.

Have you noticed the loudest voices aren't always the wisest? Bold words often leave broken relationships and chaos in their wake. What if the tension around us—and within us—comes from trusting the wrong kind of wisdom? Welcome to the Daily Devo. Our text today is James 3:17-18. But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. And a harvest of righteousness is sown in peace by those who make peace. — James 3:17-18 PART 1: OBSERVATION — What the Text Says Words & Phrases: Wisdom from above: Wisdom originating from God. Pure: Without corruption or contamination, holy. Peaceable: Promoting peace, avoiding conflict. Gentle: Kind, considerate, not harsh. Open to reason: Willing to listen, teachable, not stubborn. Full of mercy and good fruits: Overflowing with compassion and producing virtuous actions. Impartial: Not showing favoritism, treating everyone equally. Sincere: Genuine, without hypocrisy. Harvest of righteousness: Refers to the results of living rightly according to God's standards. Sown in peace: Actions taken peacefully lead to good outcomes. By those who make peace: Peacemakers actively foster peace. Characters: No specific individuals other than those who would receive the open letter. Grammar: A list of qualities for "wisdom from above." A conjunction "then" shows a sequence of wisdom attributes. A metaphor of "a harvest of righteousness" connects cause and effect. Structure: Verse 17 defines the attributes of "wisdom from above." Verse 18 shifts to the outcome: "peace sown by peacemakers." Genre: James is an epistle or letter written to many groups. Mood: The tone is instructive. PART 2: INTERPRETATION — What the Text Says to the Original Audience Who: Author: James, the brother of Jesus, writes to Jewish Christians scattered among the nations (James 1:1). Audience: Believers struggling with division, favoritism, and worldly wisdom within their community. What: James contrasts earthly, unspiritual wisdom from below (described earlier in James 3:14-16) with divine wisdom from above. Where: Written to the early church addressing practical issues in Christian communities. When: It was written around AD 45-49 when early Christians learned to live out their faith amidst cultural and spiritual challenges. How: The metaphor of sowing and harvesting resonates with the audience's agricultural context. Why: To guide believers in discerning true wisdom and encourage them to be peacemakers, fostering unity and righteousness. PART 3: APPLICATION — What the Text Means to Me & You Today Bridge the Gap: Timeless Truth: Godly wisdom is characterized by seven attributes that produce righteousness through peacemaking. God's Character: God values wisdom that aligns with His nature. Personal Reflection: Do my attitudes and actions reflect God's character and wisdom, or am I seeking selfish ambition? If my attitudes and actions reflect "wisdom from above," I should see a "harvest of righteousness" around me. I shouldn't see "burned bridges" and "tense relationship" or "wins for me and losses for them." I should see "peace" and "peacemaking" all around me, and people should be drawn to me for this reason. If you've ever chased after the loudest voices or leaned into selfish ambition, you know tension and division don't take long to creep in. But we are reminded there's a better way. Godly wisdom isn't about being the loudest or getting ahead; it's about living a life that reflects the character of Christ. Ask yourself: Do my words and actions leave peace or conflict in their wake? Am I open to God's wisdom—pure, peaceable, gentle, full of mercy—or have I let earthly desires take over? It's never too late to surrender. Give up the ambition that burns bridges. Let go of attitudes that stir chaos. Step into the wisdom of God that produces a harvest of righteousness. Today, I invite you to give in to God. If you're tired of burning bridges, come to Him. Ask Him to replace selfish ambition with His peace and righteousness. Ask Him to make you a peacemaker in your home, workplace, and community. Here is a prayer, I am going to prayer over you and me today: Father, I've tried to lead with my own wisdom, and it's left me weary and broken. I surrender my desires, my plans, and my pride to You. Teach me to live with Your wisdom and to sow peace wherever I go. May my life reflect Your character and bring glory to Your name. Amen. #GodlyWisdom, #Peacemakers, #HarvestOfRighteousness ASK THIS: Do my words and actions promote peace or create tension and conflict? How can I reflect God's wisdom in my daily decisions? What attitudes or ambitions do I need to surrender to God? Am I open to being teachable and gentle in my relationships? DO THIS: Ask God to reveal one attitude or habit that hinders peace and commit to replacing it with an action that reflects His wisdom. PRAY THIS: Father, guide my heart to seek Your wisdom above all else, letting it shape my words, actions, and relationships. Help me to be a peacemaker, sowing righteousness and reflecting Your character in everything I do. Amen PLAY THIS: Christ Our Wisdom.

Our study of the warning signs posted in the book of Hebrews continues today as we learn about the sixth and final danger signal here in Hebrews 12. Hop aboard the Bible Bus with us as Dr. McGee tells us more about the peril of denying and how this warning directed toward Jewish Christians applies to us today.

Our study of the warning signs posted in the book of Hebrews continues today as we learn about the sixth and final danger signal here in Hebrews 12. Hop aboard the Bible Bus with us as Dr. McGee tells us more about the peril of denying and how this warning directed toward Jewish Christians applies to us today.

Director of the Acton Institute's Collins Center for Abrahamic Heritage Nathan Mech mediates a discussion between Mustafa Akyol and Rabbi Reuven Firestone on the current crises in Jewish-Christian-Muslim relations. Drawing from their respective religious traditions, Akyol and Rabbi Firestone confront the challenges of tribalism and discuss how religion can be a source of solutions, rather […]

Vayechi | Ad Ki Yavo Shilo: Solving A Biblical Riddle, by Rav Yitzchak Etshalom Yaakov's deathbed blessing to Yehuda, at which point he appoints/designates or foretells his fourth son's ascendancy to leadership of the nascent nation, is replete with philological and exegetical difficulties. The central verse of his blessing, verse 10, is not only opaque and subject to a wide range of interpretations, it also became a cause celebre in medieval Jewish-Christian polemics due to the possible Messianic allusions contained therein. We survey some of the history of interpretation and then propose a novel approach which takes into account the classic challenges raised to the text. Source sheet >>

Paul asks the Roman church to partner with him in his mission work to Spain, give to impoverished Jewish Christians in Jerusalem, and pray for him under persecution. The post Class in Romans: A Three-Fold Partnership with the Universal Church appeared first on Two Journeys.